Biblical Illustrator For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 1. Few words are oftener on our lips than the word law. But we are in danger of using the word as though laws were impersonal forces, independently of a controlling mind.2. But a law is not a force. It is only the invariable manner in which forces work. Better still, it is the unvarying method in which God is ever carrying out His infinite plans. How wise and good it is that God generally works in this way, so that we are able to calculate with unvarying certainty on natural processes. 3. And when He wills some definite end He does not abrogate the laws that stand in His way, but cancels their action by laws from higher spheres which counterwork them, e.g., The flight of birds is due to very different causes from a balloon's. Balloons float because they are lighter, but birds are heavier. The law of the elasticity of the air sets the bird free from the law of gravitation that would drag it to the ground. In the autumn fields the children, in gathering mushrooms, unwittingly eat some poisonous fungus which threatens them with death. Some antidote is given, which, acting as "the law of life," counterworks the poison, and sets the children "free from the law of death," which had already commenced to work in their members. So the law of the spirit of life in spring sets the flowers free frown the law of death of winter. And "the law of the Spirit of life in Christ Jesus," set Lazarus "free from the law of sin and death" which imprisoned him in the tomb. And, similarly, the law of life communicated through the Holy Spirit will set us "free from the law of sin and death" which reigns in our hearts. I. THERE IS IN EACH ONE OF US "THE LAW OF SIN AND DEATH." 1. This evil tendency is derived from our connection with the human family. Races and children alike are affected by the sins and virtues of their ancestors. In every man there is a bias towards evil, just as in the young tiger there is predisposition to feed on flesh, and in the duckling to swim. 2. That tendency survives conversion. "The flesh lusteth against the Spirit, and the Spirit against the flesh." Its strivings may be suppressed; but it is still there, only waiting till His repressive influences are withdrawn to spring up in all its pristine vigour. Conversion is the insertion of a new principle of life, side by side with the old principle of death. Consecration is simply the act by which we put the culture of our spirit into the blessed hands of Jesus. There is nothing, therefore, in either of these acts to necessitate the crushing out of any principle of the old nature. II. GOD DOES NOT MEAN US TO BE ENSLAVED BY SIN. What a contrast between Romans 7:23, 24, and the joyous outburst of this text! The one is the sigh of a captive, this the song of a freed bond slave. 1. Captivity: you have its symbol in the imprisoned lion, or royal eagle; you have it in the disease which holds the sufferer down in rheumatism or paralysis. But there are forms of spiritual captivity equally masterful. Selfishness, jealousy, envy, and ill will, sensual indulgence, the love of money. 2. But it is not God's will that we should spend our days thus. We were born to be free; not, however, to do as we choose, but to obey the laws of our true being. When we free an eagle we never suppose that he will be able to dive for fish as a gull, or to feed on fruits as a hummingbird. But henceforth it will be able to obey the laws of its own glorious nature. III. WE BECOME FREE BY THE OPERATION OF "THE LAW OF THE SPIRIT OF LIFE." "The law of sin and death" is cancelled by "the law of the Spirit of life." Life is stronger than death; holiness than sin; the Spirit than man. The mode of the Holy Spirit's work is thus — 1. He reveals to us that in the intention of God we are free. So long as you consider captivity your normal state and expect nothing better there is little hope of deliverance. 2. He makes us very sensitive to the presence of sin. 3. He works mightily against the power of evil. 4. He enables us to reckon ourselves "dead indeed unto sin" (chap. Romans 6:11). This is the God-given way of overcoming the suggestions of sin. When sin approaches us we have to answer: "He whom thou seekest is dead, he cannot heed or respond."Conclusion: 1. "Walk in the Spirit"; "live in the Spirit"; yield to the Spirit. Do not be content to have merely His presence, without which you could not be a Christian, but seek His fulness. Let Him have His way with you. And in proportion as the law of the Spirit becomes stronger, that of the flesh will grow weaker, until "as you have yielded your members servants to uncleanness and to iniquity," you will now yield them to righteousness unto holiness. 2. And as you find the Spirit of life working within you you may be sure that you are in Jesus Christ, for He only is the element in whom the blessed Spirit can put forth His energy. He is "the Spirit of life in Christ Jesus." (F. B. Meyer, B. A.) 1. The word "law" taken properly is the edict of a person in authority, wherein he orders something to be done, backing his or their commands with promises of rewards, as also their prohibitions with threatenings of punishment. In this sense there is a law of sin. For —(1) A law is a commanding thing: it lays its imperative injunctions upon men and expects their obedience (Romans 7:1). Now, in this respect sin is a law; therefore you read of the reigning of sin, of obeying sin, of the dominion of sin (Romans 6:12, 14). The subject is not more under the law of his Sovereign, nor the servant of his master, than the sinner is under the laws of sin. As there is this domination on sin's part so there is subjection on the sinner's part; no sooner doth it command, but it is presently obeyed (Matthew 8:9). And where it commands and is obeyed there it condemns, which distinguishes it from all other laws. It rules of itself properly, but it condemns as it lays the foundation of condemnation by another — the law of God. And this speaks the inexpressible misery of the unregenerate.(2) A law is backed with rewards and punishments for the furtherance of men's obedience. Answerably now to this, sin will be pretending to rewards and punishments, which, though in themselves they are but sorry things, yet they have a great power. For instance, sinner, saith sin, do but obey me, and pleasure, honour, profit, shall be thine. But if these enticing arguments will not do, sin then threatens derision, poverty, persecution, and what not. But note — That sin considered as simply commanding is not a law, but it then becomes formally and completely a law when the sinner obeys; so then he owns the power of it. The laws of usurpers, merely as imposed by them, are no laws, because not made by persons in lawful authority; but if a people freely own these usurpers and willingly put themselves under subjection to them, then, to them their laws become valid and obligatory. 2. The word "law" is taken improperly for anything that hath an impelling virtue in it. It hath the force of a law, and doth that which a true law uses to do. And, therefore, when sin is the principle which efficaciously excites a person to those things which are suitable to its own nature, there sin may be called a law. II. ITS MODE OF OPERATION. 1. Sin exerts its powers in its vehement urging to what is evil. Sin in the habit is altogether for sin in the act; indwelling sin is wholly for dwelling in sin. Though there was no devil to tempt the graceless sinner, yet that law of sin which is in himself would be enough to make him sin. Corrupt nature is continually soliciting and exciting the unsanctified man to what is evil; it will not let him alone day or night unless he gratify it. What an instance was Ahab of this. Sin put him upon the coveting of Naboth's vineyard, and this it did with such violence that he would eat no bread because he could not have his will (1 Kings 21:5; see Proverbs 4:16). 2. This law of sin shows itself in its opposing and hindering of what is good. It is a law which always runs counter to God's law. Doth that call for such and such duties? Are there some convictions upon the sinner's conscience about them? Doth he begin a little to incline to what is good? How doth sin now bestir itself to make head in the soul against these convictions and good inclinations! III. ITS MISERABLE BONDAGE. Such being under the law of sin, it follows that they are under bondage the very worst imaginable. We pity those who live under tyrants. But, alas! what is that if compared with this. The state of nature is quite another thing than what men imagine it to be; they think there is nothing but freedom in it, but God knows it is quite otherwise (2 Peter 2:19). To better convince you of the evil and misery of this bondage, and excite to the most vigorous endeavours to get out of it, note — 1. That bondage to sin is always accompanied with bondage of Satan. The devil's reign depends upon the reign of sin; he rules in the children of disobedience, and takes men captives at his will. Shall a damned creature be thy sovereign — he who will be thy tormentor hereafter? 2. What sin is.(1) Look upon sin in itself. It is the vilest thing that is: the only thing which God never made. It is the only thing that God cannot do.(2) Look upon sin in the management of its power. Usurpers often make good laws; and indeed they had need use their power well who get it ill. The philosopher tells us that the intention of the legislator is to make his subjects good; but sin's intention is only to make its subjects bad. Then, this sin is not only out of measure sinful in the exercise of its power, but it is also out of measure tyrannical. All the Neros, Caligulas, Domitians, etc., that ever lived were nothing to it. This first acted the part of a tyrant in them before they acted the part of tyrants over others. The tyranny of sin appears in many things. Its commands are — (a) (b) (c) (d) (e) 3. That it is a soul bondage. The bondage of Israel in Egypt was very evil, yet not comparable to this, because that was but corporal and external, but this is spiritual and internal. There may be a servile condition without and yet a free and generous soul within; but if the soul itself be under servitude then the whole man is in servitude. 4. That of all bondage this is the most unprofitable. As to ether bondage the master may be cruel enough, but then he makes some amends by giving good wages; but the sinner serves that master which pays him no wages at all — death excepted (Romans 6:21). 5. That the worst of this bondage is that they who lie under it are altogether insensible of it. Where it is external and civil bondage men groan under it, would fain be rid of it (Exodus 2:23). But the poor deluded sinner, like some distracted persons, plays with his chains. 6. That it is the most hurtful and most dangerous bondage: for it makes way for and most certainly ends in eternal death. Death puts an end to other bondage (Job 3:18, 19); but the worst of spiritual bondage follows after death. You have in the text the law of sin and the law of death coupled together (see also Romans 6:16, 21, 23). (T. Jacomb, D. D.)
2. Every life force is mysterious. We cannot explain the forces of nature. Nor can we explain the mystery of this unique transformation, but we may study its effects and ask ourselves if they are realised in us. Contemplate the change wrought — I. IN HUMAN ACTIVITIES. I will not select one whose life has been abandoned, but who is no stranger to religion, and who has led an outwardly correct life under the guidance of self-respect, and with regard to the good opinion of others. When renewed by the Spirit of God and freed from the law of sin and death he comes under the control of new influences. The love of Christ constrains, not prudence or sagacity. The charm of the Scriptures and of the sanctuary is something never known before. Resistance to sin is not, as before, a feeble, prudential avoidance, but a vehement hate. Love for holiness is ardent, and Christian work not a burden, but a joy. II. ON ONE'S MENTAL CONVICTIONS. I would not refer to the scoffer, but rather to one who regards himself orthodox. He accepts Christianity as the most rational interpretation of nature. He accepts also the historic Christ, and redemption as well. But when such a person is born again, and sees God as his own Father, and the Saviour as his own Redeemer; when he sees the atonement, not as a philosophic scheme, but as a transcendent fact, involving greater resources than those of creation, a patience and love that shrunk not from the Cross, then a flood of light bursts on epistle, gospel and apocalypse, and a glory in the future rises on his view which is unspeakable. This intellectual elevation comes not from a study of the catechism, from a course of eloquent sermons, or from mere reflection upon the Word of inspiration, but as the result of that transforming power called "the Spirit of life in Christ Jesus." III. ON THE TEMPER OF HIS HEART. The ordinary attitude of a thoughtful mind toward the realities of religion is one of wonder and admiration. Yet all this sentimentality is inert and inoperative. There is no personal affection for the Saviour. Sometimes the character of an acquaintance is dim and commonplace, until some critical exigency arises which gives beauty and worth to that character. Then a personal and passionate attachment is roused. So with the waking of the new life in the soul, Christ appears in new and alluring loveliness. He seems no more afar off, but near at hand, in closest fellowship day by day. With such a Saviour, daily duties are delights however humble. The temper of heart is changed toward Christ's followers as well. The Christian loves his brethren for the Master's sake. His love is not founded on social or intellectual considerations, but grows out of spiritual unity and kinship, because of likeness to Christ. This change of temper and taste is the result of the law of the Spirit of life in Christ Jesus alone. IV. IN THE EXPECTATIONS OF THE FUTURE. All men, pagan as well as Christian, look forward to a future existence. Unconverted men hope to be Christians before they die, but their ideas of the future are dim. With the believer death is seen to be but a transitional step, the mere portal to the shrine. While the world's law is death in life, the gospel's law is life in death. So the gospel fronts the world. Which is the better? Conclusion: Learn — 1. That it is in this gospel that life asserts its freedom. All departments of thought and effort, religious and secular, are alike ennobled and quickened. 2. This is a life which tends to consummation and perfection. The snow-bound field lies bare beneath the fetters of frost. It seems dead and barren, but with the melting warmth of spring there comes a verdure in place of ice and snow. All things are changed. So when this spiritual life force is allowed to exert its renewing and transforming energy on the soul of man, life is perfected and crowned. (R. S. Storrs, D. D.)
I. THE LAW OF SIN AND DEATH FROM THE POWER OF WHICH BELIEVERS OBTAIN DELIVERANCE IN CHRIST. It will be observed that the apostle does not speak of two laws, but of the one. Not that the two things are one, but that the one "law" pervades them both, and binds them together (Romans 5:12-21; Ezekiel 18:4; James 1:15; Ephesians 2:1-5; Ephesians 4:17-19). This one law renders it impossible that the sinner can of himself regain the possession of innocence and peace, and evermore impels him onwards and downwards in the fearful descending circle of transgression and punishment. Man in the very act of sinning dies; or, being already dead, plunges into a still deeper death (Hebrews 9:14). II. THE SPHERE WITHIN WHICH LIBERATION HAS BEEN PROVIDED — "In Christ." 1. In Christ the double necessity of man's case has been provided for; the two-fold difficulty has been solved; the one by the death of the Son of God, the other by His life (Romans 4:25, cf. 5:18, 21). 2. The actual liberation is conferred on men only as they become united to Christ. It is indeed true that there has come a dispensation of grace and renewed probation to all men; but the actual discharge from condemnation, and the liberty from the "law of sin and death," do not come to any but to those who are found in Christ by faith (cf. Ephesians 1). III. FOR ALL THOSE WHO ARE IN CHRIST THE LIBERATION IS ACTUALLY ACCOMPLISHED. 1. "There is therefore now no condemnation to them which are in Christ": He was condemned on their account, and they were condemned in Him. He died for their sins, and they died in Him (Romans 6:7, 8). 2. The liberation from sin is secured to believers in the active life; "for the law of the Spirit of life," etc.(1) The law of sin is a law of death; and the "law of the Spirit" is a law of life. Sin deals death, and thereby perpetuates both itself and its punishment; but "the Spirit" inspires life, and thereby liberates both from sin and death, and insures everlasting victory and blessedness.(2) But how does the law of this new life in Christ exert within us its liberating power? Does it seize upon us from without, as the Spirit of inspiration seized upon the prophets? Or does it come upon us as a new constituent element of being? Or is it not the law of a new life which is infused into our spirit by the Spirit of God?(3) The new law acts upon the conscience through the medium of the light and truth of the gospel (John 17:3; 2 Corinthians 4:6; 1 Peter 1:23). This living and abiding Word supplies —(a) That precious knowledge of the redemption in Christ which provides peace for the guilty conscience.(b) That knowledge of the royal and perfect law of liberty which is a sure and sufficient guide for conscience in the practical life.(c) That knowledge of God, as a God of love, as our God and Father in Christ, which imparts joyous courage and prevailing power to conscience. Conclusion: 1. Secure this glorious liberty.(1) Ponder well the terrible power of this law, and the dreadful consequences of remaining beneath its dominion.(2) There is now in Christ a perfect liberty from this law available for all who will accept it. Lay hold, by faith, of the hope now set before you in the gospel of Christ. 2. Having secured this inestimable liberty see that you hold it fast. (W. Tyson.)
II. THE GOSPEL IS THE LAW OF THE SPIRIT OF LIFE, the ministration of which "giveth life," in opposition to the "letter" or old covenant that killeth (2 Corinthians 3:6; cf. John 6:63; Ezekiel 37:14; 1 Corinthians 15:45). Christ is the life itself, and the source of life to all creatures. But here the life is that which we receive through the gospel, as the law or power of the Spirit of life in Christ Jesus, which the apostle calls "the life of God" (Ephesians 4:18). III. THE LAW OF THE SPIRIT OF LIFE IN CHRIST JESUS. Jesus Christ is set before us in two aspects. As God, the Spirit of life resides essentially in Him; but as Mediator, the Spirit of life has been given to Him to be communicated to all who are one with Him. On this account the Spirit was not given in His fulness (John 7:39) till Jesus Christ as Mediator had entered into heaven, when the Father, solemnly receiving His satisfaction, gave this testimony of His acceptance, in pouring out the abundance of the Spirit on His people (John 16:7; Ephesians 1:3). That the Spirit of life is in Jesus Christ, not only as God, but also as Mediator, is a ground of unspeakable consolation. It might be in Him as God, without being communicated to men; but as the Head of His people, it must be diffused through them as His members, who are thus complete in Him. Dost thou feel in thyself the sentence of death? Listen, then "This is the record, that God hath given to us eternal life; and this life is in His Son." "I am come that they might have life." "Because I live ye shall live also." This life, then, is in Jesus Christ, and is communicated to believers by the Holy Spirit, by whom they are united to Christ, and from whom it is derived to all who through the law of the Spirit of life are in Him. (R. Haldane.)
I. THE INQUIRY RELATES TO THE LAW OF SIN AND DEATH. This must be an influence or force which is evil, which is the parent of sin, driving us along in the path of transgression, and which is not only of the nature of spiritual death, but which also issues in eternal death. 1. In order that we may ascertain its nature, let some thought be given to the process by which it is first established in the human soul. 2. As a mighty force this law is seen in those ruling passions of mankind which discard the authority of God. What is supreme love of money but self-gratification at the expense of one's allegiance to the Most High. 3. We further discover the might of this law of sin and death in the sins of man against his fellow man. When one overreaches another in trade, does he not gratify his desire for gain at the expense of another? II. SOME GENERAL CHARACTERISTICS OF THIS LAW. 1. It is often subtle in its actings. 2. It is a law of death as well as of sin. 3. It is slavery. This law of sin and death befools and degrades, and it is an unmitigated despotism. Woe to the soul under its unrestrained power! 4. It has had control universally. III. WE HAVE TO ASK CONCERNING THE LAW OF THE SPIRIT OF LIFE IN CHRIST JESUS. "The Spirit of life in Christ Jesus." 1. It is a Divine implantation. "The Spirit of life" is undoubtedly "the Holy Spirit," who is the Author of spiritual life in the soul. "When He cometh, He shall convince the world of sin." Until He speaks inwardly, the mind seems unaware of the presence and power of the law of sin and death. It is also His gracious office to attract the soul to a vital union with Christ. Under the blessed light which He kindles around and within the heart, the redemption of Christ appears in its true aspect as most full, glorious, and adapted to save. 2. As the other is a law of Sin and death, this is one of obedience and life. Self-love now seeks its gratification in pleasing God and doing His will. 3. Observe throughout that it is in Christ Jesus. To those who receive Him, He gives the privilege to become the sons of God. The Cross of Christ slays the enmity of the heart. IV. THIS LAW SETS FREE FROM THE OTHER. If it be established as the governing principle the other cannot be. They are in their own nature opposites. Self-love is gratified in the one case, in opposition to the claims of God and the well-being of others; in the other, by obedience and devotion to the supreme law of our being, love to God and man. Conclusion: 1. The adaptation of the religion of Christ to man. 2. We discover where true freedom and true happiness are found. 3. What we all need, and what the world needs, is to be delivered from the law of sin and death by the working in us of this ennobling force. What a glorious object of pursuit! How well worth all self-sacrifice! (H. Wilkes, D. D.)
1. By nature we are all (chaps. 6, 7) in spiritual bondage. We are "sold under sin," and so necessarily are under death (Romans 5:12). The law of sin and the law of death are one and the same principle disclosing itself in different manifestations and degrees. Poisonous fruit is sap worked up, legitimately developed. 2. This evil principle drives man from God.(1) As it is darkness (1 John 1:5-7; 1 John 2:9), it drives him from the fountain of soul light.(2) As it is death, from the fountain of life (Acts 17:28). 3. From this evil principle believers are made free. Not from death, though its sting is taken away; nor even from sin perfectly. But over against death faith sees the resurrection placed, and over against sin the unblemished perfection of the redeemed. II. THE AGENCY WHEREBY THIS DELIVERANCE IS ACCOMPLISHED. Law counteracting law. 1. The term "law" may mean —(1) A certain code like the Decalogue and the laws of nations.(2) A principle operating with all the regularity and fixedness of statute — in which sense laws of thought, gravitation, refraction, are laws. 2. The latter is the signification here.(1) The "law of the Spirit" this new victorious law is called. It is contrary to whatever is of the flesh. In its origin, nature, mode of working, it is Divine. From God it comes. For God it moves. To God it leads.(2) It is the law of the Spirit of life. As the same Spirit is named the Spirit of wisdom, counsel, etc. (Isaiah 11:2), of holiness (Romans 1:4), of truth (John 14:17; John 15:26), because He makes wise, holy, leads into all truth, so He is here named the Spirit of life, as He leads into life, and works life. Of all soul life He is the Author, Promoter, Regulator, Perfecter (John 6:63; 1 Peter 3:18). This law of the Spirit of life as the stronger man casts out the strong (Luke 11:22). Water poured into a vessel expels the air. III. THE SPHERE WITHIN WHICH THIS AGENCY IS SO EFFICIENTLY OPERATIVE. Like laws of nature, it works within certain limits. Iron, not glass, will conduct electricity. Dews, droughts, hurricanes are conditioned by varied zones of atmospheric circumstances; so outside the region of "being in Christ Jesus" the law of the Spirit of life does not effect its hallowing results upon our souls. Within that radius, however, its might is sovereign. It frees believers. Conclusion: Note — 1. The urgent importance of ascertaining which of these laws is supreme in our soul. If not conscious of resistance to the law of sin, we are under its sway. We may even be troubled about the commission of certain sins, and give heed to certain duties, and yet be in utter servitude to it (Ezekiel 33:31). 2. The great need of asking the promised Spirit (Matthew 7:11: Luke 10:13). Regeneration, sanctification only obtainable through His power. 3. The duty of consciously living in this freedom, not confusing liberty with license (Luke 1:74, 75). Carefulness against presumption and despondency alike is indispensable (Ephesians 6:11-13). 4. The strong consolation of knowing that ultimate perfection can be calculated upon with all the certainty of a result of "law." Given the reign of the law of the Spirit of life in a soul, then amid and in spite of all conflicts the beauty of the renewed life will be patent and increase (Psalm 138:8; Hebrews 12:23; Hebrews 13:21). (J. Gage, B. D.)
1. The Spirit frees from the law of sin. In reference to this you may consider Him either essentially as He is God, or personally. As it is the Son's proper act to free from the guilt, so it is the Spirit's proper act to free from the power of sin, it belonging to the Son to do all without and to the Spirit to do all within. That which God once said in reference to the building of the temple — "Not by might, nor by power, but by My Spirit" — is applicable here. 2. This is done by the Spirit of life. This refers either to the Spirit as He is a living Spirit, or refers to the time when the Spirit quickens and thus regenerates, or to the method of regeneration itself. The Spirit who renews, when He renews, by renewing, brings sin under. 3. It is the law of the Spirit by which this is done. Here is law against law, the power and efficacy of the Spirit against the power and efficacy of sin (Ephesians 3:20). The law of sin has a moral and a physical power; and so with the Spirit. He hath His moral power, as He doth persuade, command, etc.; and He hath His physical power, as He doth strongly, efficaciously incline and impel the sinner to such and such gracious acts; yea, as He doth effectually change his heart, make him a new creature, dispossess sin of its regency, and bring him under the government of Christ. And herein the law of the Spirit is above the law of sin. Set corrupt nature never so high, yet it is but a finite thing, and so hath but a finite power; but the Spirit is an infinite being, and puts forth an infinite power. For the better opening of the truth in hand, note — I. THE NECESSITY, SUFFICIENCY, EFFICACY OF THE POWER OF THE SPIRIT IN FREEING MEN FROM THE POWER OF SIN. 1. The necessity of the power of the Spirit. Omnipotency itself is requisite thereunto; that is the strong man which keeps the palace till Christ, through the Spirit (which is stronger than it), comes upon it and overcomes it. The power of nature can never conquer the power of sin, for nature's greatest strength is on sin's side. That the power of the Spirit is thus necessary if you consider that — (1) (2) (3) (5) (6) 2. Its sufficiency. As Christ is able to save to the utmost from sin's guilt, so the Spirit also is able to save to the utmost from sin's power. God once said to Paul, "My grace is sufficient for thee" (2 Corinthians 12:9). Now, as that grace is sufficient to bear up under the heaviest afflictions, so this grace is sufficient to bring down the strongest corruptions. Who is sufficient for these things? Why He, and none but He, who hath infinite power. 3. Its efficacy.(1) He doth not only in a moral way advise, counsel, persuade the sinner to cast off sin's bondage, but puts forth an insuperable strength upon him, and so goes through with the work.(2) When He comes about this or any other saving act, He doth not leave the sinner's will in suspense, but, in a way congruous to its liberty, He overcomes and determines it for God against sin, so as that it shall neither hesitate nor make any resistance to His grace. II. IN WHAT WAYS THE HOLY SPIRIT DOTH EXERT HIS POWER. 1. He effectually works upon the understanding, that being the leading faculty.(1) Whereas He finds it under darkness, He acts as a Spirit of illumination, filling the soul with saving knowledge. It required Omnipotency to say, "Let there be light"; no less a power is requisite to the saving enlightening of the sinner (Ephesians 5:8). But this being done, sin is broken in its power by it; for ignorance is one of its royal forts.(2) Whereas it lies under sad mistakes, therefore the Spirit doth rectify it and makes it to judge aright.(3) Whereas it is full of high and proud thoughts, of strange imaginations and reasonings, He casts them down (2 Corinthians 10:5). 2. He then proceeds to the will.(1) Of all the faculties, sin contends most for the will, which, when it hath once gained, it will not easily part with. And so, too, the Spirit contends most for the will. He puts forth the greatest efficacy of His grace for the setting of that right and straight for God, that it may choose and cleave to His holy commands in opposition to the laws and commands of sin.(2) Yet though He acts thus efficaciously, He doth not at all violate its liberty, but exerts all this power in such a way as agrees with that liberty (Psalm 110:3; Song of Solomon 1:4). He removes that averseness, obstinateness, reluctancy, that is in it against what is holy and spiritual. 3. In acting on the affections, He disengages them from sin, and sets them directly against it, and so freeing the sinner from the love of sin.Application: 1. Let such who desire this mercy betake themselves to the Spirit for it.(1) See that you pray in faith, believing in the sufficiency of His power.(2) Let all other means be joined with prayer. They are but means, and therefore not to be relied upon; yet they are means, and therefore not to be neglected. 2. Let such who are made free from this law of sin own the Spirit of life as the author of their freedom, and ascribe the glory of it to Him. 3. Greatly to love and honour the Spirit. 4. As you have found the law of the Spirit in your first conversion, so you should live under the law of the Spirit in your whole conversation. 5. Set law against law — the law of the Spirit against the law of sin. (T. Jacomb, D. D.)
1. By the "Spirit of life" we are here to understand the Holy Ghost. Men are spiritually dead; the animal and intellectual life remains; but the spiritual life — the life which connects man with, and qualifies him for the enjoyment of God — was extinguished by the fall, and can only be restored by the "Spirit of life." And hence we are said to be "born again" of the Spirit. And as it is His office to restore spiritual life, so He maintains it. All "good" comes from Him and depends on Him. 2. He is called "the Spirit of life in Christ Jesus." Because —(1) We are indebted to Christ for the gift of the Holy Spirit. It is owing to Christ's meritorious sacrifice that we are enabled and entitled to receive the Spirit.(2) It is the office of Christ to dispense the Spirit. From His "fulness" it is that we are to "receive grace upon grace." II. THE LAW OF THE SPIRIT OF LIFE IN CHRIST JESUS. By this we are to understand the gospel, applied by the Spirit's power to the hearts of men. The gospel is often called a law — "The perfect law of liberty"; "The isles shall wait for His law"; "The law of Messiah shall go forth from Jerusalem to the ends of the earth." What law ever went forth from Jerusalem to the ends of the earth but the gospel? 1. A law is an enactment or command issuing from supreme authority, fully published and made known, and enforced by sanctions of reward to the obedient, or of punishment against the disobedient. This constitutes, when it is published or made known, the rule of action, the standard of character, and the ground of decision and judgment; this is law in general. The gospel answers to this general definition in every particular.(1) It is an enactment or command. It comes with authority. It is not a statement of historical facts, an exhibition of truth, a collection of promises only; it comes to us with authority, that the facts should be credited, the truths received, the blessings included in the promises sought by us; so it may be said of us that we are God's witnesses that the gospel is a "law." Where there is no knowledge of the gospel there can be no obligation to receive it; but the moment the gospel comes to a man, from that time it becomes binding upon his conscience, and it is at his peril if he neglect or disobey it.(2) It is enforced by sanctions; there is reward to the obedient, punishment for the disobedient.(3) It issues from the highest authority in the universe.(4) It is duly published and made known. Whatever may be said of the condition of those who live in the "dark places of the earth," generally speaking, at least, ignorance of the gospel among ourselves is wilful, and therefore criminal.(5) It constitutes the standard of character and the rule of decision. "God will judge the secrets of all hearts," says Paul, "according to my gospel." 2. But why is it called the Spirit's law? Because it is the instrument by which the Spirit most efficiently operates upon the understanding, the will, the conscience, and the character of the man. By, and with it, he operates with the force and the authority of a law, overcoming and reducing and governing the mind. The power that accomplishes the great work of regeneration is the power of the Spirit; but the instrument He employs is the "Word of truth." III. THE LAW OF SIN AND OF DEATH. 1. By this some understand the moral law considered in its application to fallen man, as the covenant of works. This law, when given to man innocent and holy, in the possession of Divine and spiritual life, was well adapted to his case. But when man became a transgressor, then that which "was ordained unto life" began to operate unto death. It is the "law of sin" to all the unconverted, its very object being to "make sin appear exceeding sinful." By the law is the knowledge of sin. Let a man apply it to his own character, and it will prove, to the conviction of his conscience, that he is a sinner; and, of course, wherever it proves sin it pronounces the sentence of death. "The soul that sinneth, it shall die." 2. But others understand (and the general scope of St. Paul's argument is favourable to the opinion) the sinning principle in the nature of fallen man. Wherever this principle of unsubdued enmity to God and holiness exists in the heart, it will manifest itself in outward acts of sin. And these acts become habits, by repetition; and thus sin becomes master. There his law is "a law of death." Wherever there is sin in the root, there is death in the fruit; "the end of these things is death." "Sin, when it is finished, bringeth forth death." IV. THE LAW OF THE SPIRIT OF LIFE MAKES US FREE FROM THE LAW OF SIN AND DEATH." 1. This is true of the law of sin and death, understood as the covenant of works, the broken moral law. It is in reference to this that the apostle seems to be speaking in ver. 1. Before they were "in Christ," they were condemned by the law for having broken it. But no sooner did they put their souls, by penitence and faith, into the Saviour's bands, than all the mass of transgressions and guilt which rested upon them was removed. And now "there is no condemnation," they are "made free from" the condemnatory demands of the moral law, from the curse of the covenant of works. 2. But true believers are delivered from the sinning principle which contaminates our fallen nature. "Sin shall have no dominion over you." V. PRACTICAL INFERENCES. The salvation of Christ is — 1. Of indispensable necessity. It is, in fact, "the one thing needful"; "our souls without it die." 2. A present salvation. "The law of the Spirit of life in Christ Jesus hath made me free." 3. That connected with satisfactory evidence of its existence. St. Paul does not speak as if he were at all doubtful; as if it were a business of mere conjecture or probability, of inference or anticipation. He had a consciousness of his freedom. 4. A personal affair. The law of the Spirit of life in Christ Jesus hath made me free. (Jabez Bunting, D. D.)
(Percy Strutt.)
1. Law is an authoritative code framed by a master for the regulation of his servants. But when we speak of the laws of nature, we denote the process by which events invariably follow each other. The law which accountable creatures are hound to obey is one thing; the law, in virtue of which creatures are always found to make the same exhibition in the same circumstances, is another. 2. It is not difficult, however, to perceive how the same term came to be applied to things so distinct. For law, in the first sense of it, is not applicable to a single command which may never be repeated. True, like all the others, it is obeyed, because of that general law by which the servant is bound to fulfil the will of his master; yet it does not attain the rank of such a denomination unless the thing enjoined be habitual. Thus the order that doors shall be shut, or that none shall be missing after a particular hour, or that Sabbath shall be observed, may be characterised as the laws of the family — not the random orders of the current day. Now this common circumstance of uniformity has extended the application of the term "law." Should you drop a piece of heavy matter, nothing is more certain nor more constant than its descent — just as if constrained so to do by the authority of a universal enactment on the subject, and hence the law of gravitation. Or, if light be made to fall on a polished surface, nothing more mathematically sure than the path by which it will be given back again to the eye of the beholder, and hence in optics the law of reflection. Or if a substance float upon the water, nothing more invariably accurate than that the quantity of fluid displaced is equal in weight to that of the body which is supported; and all this from a law in hydrostatics. But the difference lies just here. The one kind of law is framed by a living master for the obedience of living subjects, and may be called juridical law. The other is framed by a living master also, for it is God who worketh all in all; but obedience is rendered by the force of those natural principles wherewith the things in question operate in that one way which is agreeable to their nature. This kind of law would by philosophers be called physical law. II. IN WHICH OF THESE TWO SENSES SHALL WE UNDERSTAND "LAW" IN THE TEXT. To determine this, we shall begin with the consideration of — 1. The law of sin and death. It is quite obvious that this is not a law enacted in the way of jurisprudence. It is neither more nor less than the sinful tendency of our constitution. It is called a law because, like the laws of gravitation or electricity, it has the property of a moving force, inasmuch as it incessantly aims after the establishment of its own mastery. Death comes as regularly and as surely in the train of our captivity to sin as the fruit of any tree, or the produce of any husbandry, does by the laws of the vegetable kingdom. 2. The law of the Spirit of life just expresses the tendency and the result of an operative principle in the mind that has force enough to arrest the operation of the law of sin and death. The affection of the old man meets with a new affection to combat and to overmatch it. If the originating principle of sin be shortly described as the love of the creature, the originating principle of the spiritual life might also be briefly described as the love of the Creator. These two appetites are in a state of unceasing hostility. The flesh lusteth against the spirit, and the spirit against the flesh. III. THE SECOND OF THESE LAWS. 1. Is called —(1) The law of the Spirit, because referable to the Holy Ghost, by whose agency the new moral force has been made to actuate the soul and give another direction to the whole history.(2) The law of the Spirit of life, because he in whom this law is set a-going is spiritually minded; and as to be carnally minded is death, so to be spiritually minded is life. It is like the awakening of man to a new moral existence, when he is awakened to the love of that God whom before he was glad to forget; like a resurrection from the grave when, aroused from the deep oblivion of nature, man enters into living fellowship with his God. It is only now that he has begun to live. 2. When does this visitation of the Spirit descend upon the soul? This is shown by the words "In Christ Jesus." As surely as when you enter a garden of sweets one of your senses becomes awakened to the perfumes; as surely as when emerging from the darkness of a close apartment to the glories of an unclouded day another of your senses is awakened to the light and beauty, so surely when you enter within the fold of Christ's mediatorship, and are united with Him, then there is an awakening of the inner man to the beauties of holiness. We refer to a law of nature, the impression of every scene, in which he is situated, on the senses of the observer; and it is also by the operation of such a law that, if in Christ, we become subject to a touch that raises us to spiritual life, and maketh us susceptible of all its joys and all its aspirations. 3. What have we to do that we may attain this condition. I know of no other instrument by which the disciple is grafted in Christ Jesus, even as the branches are in the vine, than faith. And "the Holy Ghost is given to those who believe." "The promise of the Spirit is unto faith." (T. Chalmers, D. D.)
(Prof. J. A. Beet.)
II. The second is the HAPPY RECOVERY AND RESTORATION OF BELIEVERS BY GRACE in these words, "The law of the Spirit of life in Christ Jesus hath made me free." First, here is the remedy itself which is mentioned, "The law of the Spirit of life which is," etc. Where, first, of the meaning of the words. First, there are three terms here before us; there is life, and the Spirit of life, and the law of the Spirit. By life here we are to understand the grace of holiness and sanctification. By the word Spirit joined to life we are to understand either the original, because it is wrought by the Spirit, or the activity and intention of it. By the law of the Spirit we are to understand the power and efficacy of it. For law it is a word of command and hath prevalency with it. Now the point which is here observable of us is thus much, that in the human nature of Christ there is a law of the Spirit of life. There is a fulness and sufficiency of all grace and holiness in Christ considered as He was man. This the Scripture doth sufficiently intimate and confirm unto us in sundry places of it, as in Colossians 1:19, "It pleased the Father that in Him should all fulness dwell." This was requisite thus to be upon a two-fold ground and consideration especially — First, in regard of the personal union of His human nature with His Divine. Secondly, as this was requisite in regard of His personal union, so also in regard of His work of mediatorship. First, take it in the preparatory reference; and so the Spirit of life in Christ, it did fit Him and dispose Him and qualify Him for the work of the mediatorship. This we may conceive it to have done in these respects — First, in the sanctifying of the flesh of Christ in the womb of the Virgin. Secondly, it also dignified this nature and advanced it above all other creatures. Thirdly, this Spirit of life in Christ it did also fill His human nature with as much grace as it was capable of, and with all these perfections whereunto the nature of grace doth reach and extend itself. Again, further, it is also considerable in the exertions and transactions of it. Whatever Christ did as mediator, He was more particularly enabled hereunto from this Spirit of life. As first of all, it was this which quickened Him and encouraged Him in His entrance upon it. Secondly, it likewise sustained Him, and upheld Him in the very performance itself. Thirdly, in that moreover it at last revived Him and raised Him from the dead. Adam, he brought down our nature and subjected it to a great deal of disparagement by his transgression; but Christ by His purity and holiness hath set it up, and taken off that disparagement from it which was formerly upon it. Again, further, here is comfort as to the point of continuance of grace and perseverance in it. Forasmuch as that grace and holiness which we now partake of under the gospel, it is in good and safe hands. The grace which we had given us in Adam we lost, but that grace which we have now in the new covenant we have it upon better and surer terms, being such as is now rooted in Christ as the proper subject of it. This law of the Spirit of life it is in Christ Jesus. The second is the efficacy of this remedy upon St. Paul and all other believers, "Hath made me free from the law of sin and death": where the remedy is as large as the disease, and the plaster as broad as the sore. Here is the law of the Spirit in opposition to the law of the flesh, and the law of life in opposition to the law of death in us. First, as to matter of justification. This holiness of Christ it frees us from the law of death and condemnation. But secondly, it holds good in point of sanctification likewise. The pure and holy nature of Christ is the spring and original of all holiness in us. "And of His fulness do we all receive, and grace for grace," as the apostle tells us (John 1:12). The Spirit of God does not bestow grace upon us immediately, but he bestows it upon us through Christ. Let us learn from hence to bless God for Christ, and give Him the glory of His own holiness in us. (Thomas Horton.)
I. MAN'S NATURAL STATE OF MORAL, THRALDOM. 1. There is a principle of depravity in every human heart (Romans 3:23; Galatians 3:22). The whole work of Christ, as tasting death for every man, is based upon the assumption that all the world is guilty before God; for if not, there must be some for whom Christ has not died, inasmuch as they needed no atonement. Yet where are these to be found? This principle of evil may be described according to its various modes of manifestation. It is — (1) (2) (3) (4) (5) (6) 2. This principle operates with the regularity of a natural law, determining all our volitions and affections. Man sins with the same certainty that an apple, loosened from the tree, drops to the ground. It is natural for the sun to rise and set, for the moon to wax and wane, for the tides to ebb and flow, for the seasons to revolve, and for the generations of men to be born and die: to do otherwise, in any of these instances, would imply a miracle or a violence done to the uniformity of nature. So likewise it is natural and inevitable that men, unrenewed by grace, should sin. 3. This law of sin is likewise a law of death. God by express enactment has appointed death as the wages of sin. "The soul that sinneth, it shall die." But in addition to that external decree, there is an internal tendency in sin to fructify in death (James 1:15), and to destroy the life of the soul. II. THE STATE OF MORAL FREEDOM ACHIEVED FOR US BY THE GOSPEL. 1. There is a principle of life in them that believe. They live, by having their minds enlightened with the knowledge of God, by feeling the burden of their sins removed, and by being able to look up to God with filial confidence and trust, by having the conscience cleansed from dead works to serve the living God, by being inspired with new emotions, animated by new aims. 2. This life is imparted and sustained by the Holy Ghost. It is not self-generated, but it is given from above. He who receives it is born of the Spirit. 3. This principle of life operates with the regularity of a law. The Spirit takes up His residence in the breast of the converted man, and goes on working till every thought is brought into subjection to Christ, and the work of the believer's sanctification is complete. 4. This Spirit of life is realised only by our being in Christ. (T. G. Horton.)
II. CHRIST HAS COME THAT GOD'S PURPOSE MIGHT BE COMPLETELY ATTAINED. Attained as it never could have been in any other way — that it might be "fulfilled" in us. 'The architect sees in vision a glorious building. As yet it is empty. The masons labour and it is filled full, completed, realised. The father has a dream for his son just starting in life. When the son lives that life and becomes the pride of his father, he fulfils it. What St. Paul means is that our Father has had a dream for us. And that that dream might be accomplished, that we might become good, "God sent His own Son in the likeness of sinful flesh and for sin." And in Christ He did all that was needed. He condemned sin just where it needs condemning, in the sinner's heart. He made a full and complete atonement. He supplied the mightiest of all motives to a new life in the constraining love of Christ. And He promised the most effectual of all help in the gift of His Spirit. Have we, too, a dream? Do we want to be true children of God? Christ is the only Way. Trust, love, and follow Him, and you shall have "the righteousness of the law" fulfilled in you. III. THERE IS BUT ONE PROCESS BY WHICH THIS PURPOSE CAN BE ATTAINED. The sphere in which it is to be done is that of active, not of contemplative life. In business and home duties and cares we have to decide whether we will yield to the cravings of the flesh or the promptings of the Spirit. And it is as we walk in that Spirit, and take up our cross and deny ourselves, that we grow up into Christ, become like Him, and God's plan — our perfection and happiness — is fulfilled in us. (J. Ogle.)
I. THERE IS ONE THING MAN MUST SOMEHOW ATTAIN — it is "righteousness." 1. Except for this pursuit of righteousness, it is not worth being a man at all. Without it how is man higher than the beast? No man really lives save as he pursues this. No man can ever be satisfied save as he attains this. 2. But what is righteousness? It is —(1) Conformity of inward conditions and outward conduct. It is of the lack of this harmony St. Paul complains. This he called unrighteousness.(2) Conformity of both spirit and conduct to the revealed will of God. For that must be our standard. 3. Taking these ideas of righteousness then, it appears that men wholly fail to attain it by self-effort. And self-effort ends in a despairing sense of the power of sin. Then arises the question — Can we attain righteousness by any helps we can secure? Try two. II. THE OFFER OF HELP BY THE LAW. What is law? The plain statement of what is right, made to us with befitting sanctions. This cannot help us to righteousness. Because — 1. Of its nature. It can only disclose sin and condemn. "I had not known sin, but by the law." It cannot give life. 2. Of the corruption of man. He is "weak through the flesh"; he "cannot do the thing that he would." There is no hope of ever making flesh render perfect obedience. It is plain that "law is helpless." III. THE OFFER OF HELP BY GOD. This help is in no sense intended to set law aside. It is the offer of power to obey. And the offer is made in Christ Jesus, who came into the world bringing a new force of Divine life. How, then, does God in Christ help? Not as law does, trying to shape conduct and force the flesh, but by quickening the spirit, renewing the will, moulding the inclination, inspiring the soul with love to God, and holy desires. And this succeeds. Thus urged and inspired, the spirit can master the flesh, and win the righteousness which the law requires. (R. Tuck.)
II. WHAT IS THE THING IN SPECIAL WHICH THE LAW COULD NOT DO? 1. You read (ver. 1) of exemption from condemnation. Now this the law could not do; the law can condemn millions, but it cannot save one. 2. You read (ver. 2) of being made flee from the law of sin and death. Herein, too, was the law impotent; it might lay some restraints upon, but never bring down the power of sin. 3. There is the blessed empire of the spirit over the flesh, as also the full and perfect obeying of the law's commands; neither of these could the law effect. 4. Reformation of life the law could not do. 5. The text speaks of the condemning of sin; the law can condemn the sinner, but not (in a way of expiation) sin itself. 6. There is the reconciling of God and the sinner, the satisfying of infinite justice, the justifying of the guilty, the giving of a right and title to heaven. Now the law was under an impossibility of effecting any of these. III. WHAT IS THE WEAKNESS OF THE LAW HERE SPOKEN OF? 1. The word is used to set forth any debility, whether it be natural or preternatural, as being occasioned by some bodily disease. The apostle speaks of the weakness of the commandment (Hebrews 7:18), and weak and beggarly elements (Galatians 4:9). Here a higher law was in his eye, and yet he attributes weakness to it also; it could not do because it was weak, and it was weak because it could not do. 2. This weakness of the law is not partial, but total; it is not the having of a lesser strength, but the negation of all strength. A man that is weak may do something, though he cannot do it vigorously, exactly, and thoroughly; but now (as to justification and salvation) the law is so weak that it can do nothing. IV. WHAT THE FLESH IS HERE BY WHICH THE LAW IS MADE THUS WEAK? The corrupt, sinful, depraved nature that is in fallen man. Observe that the weakness of the law is not from the law itself, but from the condition of the subject with whom it hath to do. When man was in the state of innocency, the law (Samson like) was in its full strength, and could do whatever was proper to it; yea (as to itself), it is able yet to do the same; but the case with us is altered; we cannot now fulfil this law, nor come up to what it requires of us, and therefore it is weak. The strongest sword in a weak hand can do but little execution; the brightest sun cannot give light to a blind eye. The law strengthens sin, and sin weakens the law (1 Corinthians 15:56). 1. The special matter of the law's weakness.(1) With respect to justification (Romans 3:20; Galatians 2:16, 21; Galatians 3:11, 21, 22; Acts 13:39).(2) In reference to eternal life. It never yet carried one sinner to heaven. Consider it as the covenant of work, so its language is "do and live" (chap. Romans 10:5). Now man in his lapsed state cannot do according to the law's demands, therefore by it there is no life for him. 2. The grounds or demonstrations of the law's impotency.(1) It requires that which the creature cannot perform. Before the law can do any great thing for a person it must first be exactly fulfilled; for though man hath lost his power the law hath not lost its rigour. Though the sinner be as the poor broken debtor, yet the law will not compound with him, but will have full payment of the whole debt. Now this is impossible.(2) The law doth not give what the creature needs; it asks above his strength and gives below his want.(a) He must have grace, sanctification, holiness, etc., but the law will not help him to these. It is holy itself, but it cannot make others holy; it can discover sin, but it cannot mortify sin. The law is a killing thing, but it is of the sinner, not of the sin; it hath by reason of the flesh a quite other effect; for it doth rather enliven, increase, and irritate sin, as water meeting with opposition grows the more fierce and violent; and the disease, the more it is checked by the medicine, the more it rages (Romans 7:8).(b) The law calls for duty, but it gives no strength for the performance of it, Pharaoh-like, who exacted brick but allowed no straw.(c) Great is the sinner's need of faith; for without this no justification, no peace with God, no heaven. Now the law knows nothing of faith; nay, it is diametrically opposite to it (Galatians 3:12).(3) The law could not do, because it could not heal that breach which sin had made betwixt God and the sinner. It can make no reparation for what is past. Suppose the sinner could for the future come up to a full conformity to the law, yet the law would be weak, and the creature could not thereby be justified, because reparation and satisfaction must be made for what is past, which to make is impossible to the law.Application: 1. Here's matter of deep humiliation to us. How should we lament that sinful nature by reason of which the law cannot do that for us which otherwise it would! 2. It is necessary that I should vindicate the honour of the law, and obviate mistakes and bad inferences.(1) Notwithstanding this weakness of the law, yet give it that honour and reverence which is its due. Remember whose law it is, as also what an excellent law it is in itself (Romans 7:12).(2) Take heed that you do not cast off the law upon the pretence of its weakness, for it is, notwithstanding, obligatory to all (Romans 3:31).(3) Neither must you look upon the law as altogether —(a) Weak. For though as to some things it be under a total impotency, yet as to other things it still retains its pristine power. It cannot take away sin, or make righteous, or give life, but as to the commanding of duty, the directing and regulating of the life, the threatening of punishment upon the violation of it, here it can do whatever it did before.(b) Useless. For though the law be not of use as to justification, yet it is of use as a monitor to excite to duty, as a rule to direct, as a glass to discover sin, as a bridle to restrain sin, as an hatchet to break the hard heart, as a schoolmaster to whip you to Christ (Galatians 3:24). 3. Was the law thus unable to do for the sinner what was necessary to be done? then never look for righteousness and life from and by the law. It highly concerns every man in the world to make sure of righteousness and life; but these are only to be had in Christ in the way of believing, not in the law in the way of doing. 4. See here the admirable love of God, and be greatly affected with it. The law was weak; and now the merciful God finds out another way; He sent His own Son in the likeness, etc. (T. Jacomb, D. D.)
1. The apostle introduces a caution, that he might not appear to derogate from the law. The law was not weak in itself, but through the flesh. There is a native efficiency, in all its lessons and enforcements, which is admirably fitted to work out a righteousness on the character of those to whom it is addressed. It is no reflection on the penmanship of a beautiful writer that he can give no adequate specimen of his art, on the coarse or absorbent paper which will take on no fair impression. Nor is it any reflection on the power of an accomplished artist that he can raise no monument thereof from the stone which crumbles at every touch. And so it is because of the groundwork, and not of the law, that the attempt has failed. 2. And it is to be observed that the fulfilment of the righteousness of the law in us was a thing to be desired — not merely that the universe might become richer in virtue, but that the law might in us achieve the vindication of its honour. It could not do the first, through the weakness of the flesh. And as little can it do the second, excepting in those on whom it wreaks the vengeance of its insulted authority.(1) It does not work in the persons of the impenitent the virtues which it enjoins, nor fulfil in this sense its own righteousness upon them. But it wreaks upon these persons the vengeance which it threatens, and in this sense may be said to make fulfilment of its righteousness.(2) In the persons who walk after the Spirit — how can the law, in reference to them, acquit itself of its juridical honours? for they too have offended. Let us see — II. HOW THE GOSPEL ADJUSTS THIS DEFICIENCY. There was something more than a Spirit necessary to work in us a righteousness — even a sacrifice to make atonement for our guilt. 1. The first step was to make ample reparation for the injuries sustained by the law, and so, by satisfying its rights, making a full vindication of its righteousness. That law which was written on tables of stone had to be appeased for its violated honour ere it was transferred into the fleshly tablets of our heart. The blood of remission had to be shed ere the water of regeneration could be poured forth; and so the Son of God came in the likeness of sinful flesh, and became a sin offering, and sustained the whole weight of sin's condemnation, and, after ascending from the grave, had that Holy Ghost committed unto Him under whose power all who put their trust in Him are enabled to walk not after the flesh, but after the Spirit. Thus, historically, the atonement took place before the more abundant ministration of the Spirit. 2. And so also, personally, a belief in that atonement has the precedency to a sanctifying operation over the sinner's heart. Not till we accept Jesus Christ as the Lord our righteousness shall we experience Him to be the Lord our strength.Conclusion: 1. In order that the righteousness of the law might be fulfilled in us, it is not enough that we walk as spiritual men. The more spiritual in fact that you are, the greater will your sensibility be to the remaining deficiencies of your heart and temper and conversation. So that to the last half hour even of a most triumphant course in sanctification, you must never lose sight of Him on whom has been laid the condemnation of all your offences, and count for your justification before God on nothing else than oil Jesus Christ and on Him crucified. 2. However zealously the righteousness of Christ must be contended for as the alone plea of a sinner's acceptance, yet that the benefit thereof rests upon none save those who walk not after the flesh, but after the Spirit. (T. Chalmers, D. D.)
I. WHAT THE LAW CAN AND CANNOT DO. It cannot save a lost soul. The law, as originally given to Adam, would have produced in him a perfect life. But we have fallen, and this has made the law weak for the accomplishment of God's purpose of justification. The law of England protects honest men, and deters many from committing crime; but it is practically powerless in the case of some habitual criminals. The defect is not in the law, but in the person with whom it has to deal. 1. It sets before us a straight path. Up the mountain side I see the way to the summit. But I have fallen into an abyss, and cannot stir. Now that path, like the law, cannot help me to follow it. Still, it is useful to know the way. 2. It shows us our deflections and stains. It is like the looking glass, which cannot take away a single spot, but can only show where it is. 3. It upbraids us for our sin, but it cannot forgive. 4. It gives no inclination to do the right, but often creates the contrary inclination (chap. Romans 7.). There are some things men would not think of doing if they were not forbidden. 5. It does not lend us any aid towards the fulfilment of its commands. 6. When we have broken the law it brings no remedy. Of mercy the law knows nothing. On one occasion some workmen were quarrying some rocks; and having made all ready for a blast — drilled the holes, filled them with gun cotton, and connected the fuzes — they warned everyone away from the place of danger. Then the fuzes were lighted, and the workmen withdrew; but, to their horror, they saw a little boy, attracted by the lights, running towards them. Those strong men shouted to the boy, "Go back! go back!" But of course the boy, having the same nature as the rest of us, only went the more quickly into the danger. Still the men cried, "Go back! go back!" They were like the law, powerless; not because their voices were weak, but because of the material with which they had to deal. But the mother of the boy heard the call, and seeing his fearful peril, dropped on one knee, opened her arms wide, and called, "Come to mother! come to mother!" The boy stopped, hesitated a moment, then ran to her embrace, and so escaped the danger. What all the shouts of the strong men could not do, the gentle voice of the mother accomplished. Their voices were like the law, which says, "Go back! go back!" Her voice was like the sweet sound of the gospel, "Come to Jesus! come to Jesus!" Note — II. GOD'S GLORIOUS METHOD. 1. He sends. He does not wait for us to come to Him. 2. He sends His Son. He had but one, His Only-begotten; but that He might "bring many sons unto glory," He sent that one. 3. He sends Him in the flesh. "Verily He took not on Him the nature of angels." There He is, bone of our bone, and flesh of our flesh. 4. He sends Him in the likeness of sinful flesh. His flesh was like sinful flesh, but it was not sinful flesh. 5. He sends Him on account of sin. 6. He sends Him to be a sacrifice for sin. Our sin was laid on Him; and when God came to visit sin He found it laid on Christ, and He smote it there. "For Christ also hath once suffered for sins, the just for the unjust." 7. He thus condemns sin in the flesh. Christ's death condemned sin. You may find strong words with which to censure sin, and no words can be too strong. But sin was never so condemned as when Jesus died. This blot must put out, not the candles and the moon and the stars, but the sun himself. This poison is so virulent that the immortal must die. Now is sin condemned as the vilest thing in the universe. It has forced the hand of Divine justice to smite down even Christ Himself instead of guilty men. III. GOD'S GLORIOUS ACHIEVEMENT. 1. In Christ the righteousness of the law is fulfilled, it is vindicated. I, guilty by God's law, am condemned to punishment. But I am one with Christ. He stands for me. He takes the sin as though He had committed it, and suffers what I ought to have suffered; and so God's law is vindicated. Thus the righteousness of the law is fulfilled in every believer, because his accepted Substitute and Surety has borne the punishment. "Then there is an end of the law," says one. Stay, if a man disobeys, and is punished, he does not thereby escape from the duty of obedience. The law is always our creditor for a perfect obedience. Now, there could not have been such obedience rendered to the law even by sinless Adam as the Christ rendered to it. I take, today, the perfect obedience of my Lord, and appropriating it by faith, I call Him, "The Lord my righteousness." 2. The righteousness of the law is fulfilled in the Christian by the grace of God. When we believe in Christ we not only receive pardon, but also renewal. I speak for all who love Christ. You do long to obey Him. Ay, and you do obey Him. You have laid aside the works of the flesh. You love God, and you love your neighbour. And though not perfectly, yet in a large measure, the law is fulfilled in you. I would try to live as if my salvation depended upon my works alone; and yet I do so knowing all the while that I am justified by faith, and not by the works of the law. Thus present obedience is actually rendered. 3. This righteousness is fulfilled through Christ. The obedience to the law is fulfilled in us out of gratitude to Christ.(1) What the law could not do, the dying Christ has done. His sacrifice makes us hate evil. Naming the name of Christ, we "depart from iniquity"; for we realise that it was not Roman soldiers and rabble Jews alone who nailed Him to the tree, but it was our sins that did it.(2) Gratitude to Christ also incites us to the good. Shall He do all this for me, and I do nothing for Him? If Be gave His life for me, then I will give my life to Him. He has bought it; He deserves it; and He shall have it. I will no longer live to the flesh, since in the flesh Christ condemned my sin. Thus the holy law is cheerfully fulfilled. 4. This righteousness is fulfilled in the energy of the Spirit; "in us, who walk not after the flesh, but after the Spirit." God not only works for us, but He also works in us "both to will and to do of His good pleasure." The Spirit applies the work of Christ to the soul. Why should not everyone receive, by the Spirit, this new life at this moment? Then it will grow, for we "walk after the Spirit"; we do not stand still. As we obey the law of God, we shall receive more and more of His power; for it is written, that He is "given to them that obey Him." He first teaches us to obey, and then, when we obey, He dwells with us in greater fulness; and then "the righteousness of the law is fulfilled in us." (C. H. Spurgeon.)
(Prof. J. A. Beet.)
I. THE DEFECT IMPLIED — "What the law could not do, in that it was," etc. First, to speak of the defect itself, "What the law could not do." What could not the law do? Why it could not justify us, or free us from sin and condemnation. It could not make us perfectly holy and righteous in the sight of God. This is likewise held forth to us in divers other places besides (Acts 18:38, 39; Galatians 3:21; Hebrews 7:18). Now this imperfection and insufficiency which is in it will further appear unto us in these regards: first, because the law does not offer to us any pardon or forgiveness of those things which are done against the law. The law it hath in it an accusing power, but it hath not in it an absolving power; it threatens the curse, but it does not tender the promise. It is the ministration of condemnation, but it is not the ministration of life. And accordingly we meet with divers expressions in Scripture to that effect (Galatians 3:10; James 2:10; 2 Corinthians 3:6, etc.). Secondly, the law, as it does not tender forgiveness, so neither does it give faith whereby to apprehend and lay hold upon forgiveness which is tendered. Now this the law doth not do, but only the gospel; the law does neither reveal faith to us nor work it in us. Thirdly, the law does not give us any power neither, whereby to keep the commandments of God, but leaves us in this point altogether feeble. Why, but if the law be not able to justify us, "wherefore, then, serveth the law?" as the apostle makes the expostulation (Galatians 3:19). To this we answer as the apostle there answers himself, that it serves in regard of transgressions, and so is useful to these following purposes: first, as a looking glass, wherein to see our own ugliness and deformity. When we reflect upon our own lives and ways and then compare them with the law of God, then we see how short they are, and how far from true perfection. Secondly, it serves as a schoolmaster to lead us and drive us to Christ; while it discovers to us our own imperfection it carries us to seek for protection in another, that is, in Him. As the stings of the fiery serpents drove the Israelites to look up to the brazen serpent, so the stings of the law they drive us to look up to Christ; and as the needle makes way for the thread, so does the law make way for the gospel. Thirdly, it serves as a rule of life and new obedience which we are to conform ourselves unto. The second is the occasion of this defect whence the law was thus unable, and that is here expressed to be "by the flesh." It was a thing never yet done that anyone which was a mere man did fulfil the law. And this (to give you some account of it) may be thus demonstrated to us as coming thus to pass. First, from the inbred concupiscence which all men are infected withal: those which have in them a principle which does continually oppose and fight against the law, they are not able to fulfil the law. Now this have all men in this world, even the best that are; therefore they are not able to fulfil it. That this principle it is very much battered and mortified, and in a great measure subdued, but yet it is not wholly removed. The second may be taken from that actual sin which flows from original, as there is in us a corrupt nature which does indispose us to the keeping of the law, so there are also in us many daily transgressions which do plainly take us off from keeping of it. Thirdly, it may be also demonstrated from the weakness and imperfection of grace. Fourthly, it may be likewise shown from the nature of the law itself, and that is that it is spiritual. The law requires more than the outward action, also the inward affection; and not only some imperfect endeavour, but also the perfectest degree of obedience which can be performed. Lastly, it is from hence clear that none can here in this present life fulfil the law from that necessity which lies upon everyone to pray for the forgiveness of sins. Our inability which we have voluntarily brought upon ourselves does not hinder God from exacting that which is His own. The use of this point may be to humble us in the sight of our own insufficiency and misery which is upon us, especially when we shall consider that we have brought it upon ourselves. All evils are at any time so much the more tedious as we ourselves have any hand in procuring them and bringing them about. II. The second is THE DEFECT SUPPLIED — "God sending His own Son in the likeness of sinful flesh," etc. There are three main particulars here observable of us: first, the Author of our deliverance, and that is God. Secondly, the means of our deliverance, and that is Christ. Thirdly, the effect of our deliverance, and that is the condemnation of sin: "God sending forth His own Son in the likeness of sinful flesh, and for sin condemned sin," etc. We begin with the first, the Author or principal Efficient, and that is here signified to be God. And when we speak of this there are three things here further considerable. First, the goodness of God. And secondly, the wisdom of God. And thirdly, the power of God. All these in this dispensation. First, here was the exceeding goodness and mercy of God, that when He saw and observed into what a condition we had brought ourselves did not now leave us in this condition, but sought out, and found out a way for the delivery of us. This was the exceeding riches of mercy which is here to be taken notice of by us. And this it may be further amplified from divers considerations. First, from the state in which we stood to Himself, and that is of enmity and hatred (ver. 10). Secondly, from the stale in which He stood to us. It was God that was first wronged, and yet it was God that first began to think of the means of reconciliation. Thirdly, His independency upon us: He stood in no need of us, He could have done well enough without us. Fourthly, His preterition and passing by of other creatures who by their creation were more glorious than ourselves. What does all this serve for but to enlarge our hearts more in thankfulness to God who has done so graciously for us and with us? The second is the wisdom of God; God in His wisdom. And that especially in observing this order and method. First, He would suffer us to be miserable before He would make us absolutely and eternally happy. The law must first be "weak through the flesh" before God sends His Son. Thirdly, here was also His power. And whilst here in this text our salvation is reduced to God as the principal Author and Efficient of it, it is hereby made to be strong salvation, especially if we consider in what a case we were before He undertook it. Though the law were unable to save us, yet God for all that is not unable. Hence it is that the Scripture still represents our salvation to us under this notion. "I am the Lord thy God and thy Saviour" (Isaiah 43:3, 12, etc.). "The mighty God," etc. (Isaiah 9:6). If it were in any hands besides His we might jointly fear the miscarriage of it. The second particular branch considerable in the second general of the text is the means of deliverance, and that is here expressed to be the sending of Christ, in these words, "God sending His own Son in the likeness of sinful flesh, and for sin." In which passage we have three things more considerable of us: first, the person sent, and that is the Son of God, God's own Son. Secondly, the manner of sending Him, and that is "in the likeness of sinful flesh." Thirdly, the end for which, and that is "for sin." We begin with the first of these, viz., the person sent, God's "own Son." And there are no less than three main articles of our Christian faith, all at once, which are here exhibited unto us. First, here is the Godhead and Divinity of Christ. Secondly, here is the manhood and incarnation of Christ. And thirdly, here is the union of the two natures of Christ in one person. The second is the manner of sending Him, "In the likeness of sinful flesh." This we may take notice of to this purpose, namely, to show unto us how requisite it is for ourselves, in whatever business we undertake, especially of great consequence, to have our call and mission from God, that He sends us and appoints us thereunto. When He calls us, and designs us, and sets us apart, as He did Christ, we may expect help from Him. Secondly, in order to God's acceptance and approbation. It will from hence be more pleasing to God what we do, and well taken by Him. Thirdly, in order likewise to success. There is likelihood of some good to follow upon that performance which is undertaken by designation from God. The third thing here considerable is the end, and that is expressed to be "for sin." For sin, that is, to be an offering for sin (2 Corinthians 5:21). Now God had herein a regard to a double consideration: first, His own glory, as sin was opposite to that. And secondly, our good, as sin was opposite to this likewise. What does all this teach us? First, from hence to take notice of the grievous and fearful nature of sin. That which could not be helped but by the sending of the Son of God into the world, that was certainly no small grievance, nor to be reckoned so by us. Secondly, let us not set up that which Christ came to take away, lest we thereby make His coming of no effect unto us. The third and last is the effect or accomplishment of it: Christ's obtaining of the end for which He came, and God's obtaining of the end for which He sent Him, in these words — He condemned sin in the flesh. There are two things here considerable of us: first, that which Christ did. And secondly, the state or condition which He did it in. That which He did was the condemnation of sin. The state which He did it in was in the flesh, as it is here expressed unto us. In this dispensation of God, for the condemning of sin by Christ, there were divers things at once remarkable, and so considerable of us: first, God's infinite justice, in that He would not let sin go unpunished. Secondly, God's infinite mercy, in that He would punish sin in the surety, and not in the proper person himself that had offended. Thirdly, God's infinite wisdom, in contriving of a way for the uniting and reconciling of these two attributes together, His justice and His mercy. Perfect justice satisfied, and perfect mercy enlarged. Fourthly, God's infinite power, in that He could do that which none other could do besides. Let us take heed of speaking and pleading for sin which is thus condemned by God Himself; seeing He has passed sentence upon it, let us not open our mouths for it. (Thomas Horton, D. D.)
1. Give peace to the conscience. 2. Renew the affections. 3. Sanctify the life. Corrupt flesh too rebellious and mighty to be controlled by it. II. THE POWER OF THE GOSPEL. 1. The atonement of Christ gives peace to the conscience. 2. The grace of God renews the heart. 3. The Holy Spirit by His indwelling consecrates the life. (J. J. S. Bird, M. A.)
1. He has done what the law could not do. This moral law is the great code of holy requirement, enjoined by God upon all His intelligent creatures for the double purpose of forming their characters and regulating their lives. Now the law is found totally unable to accomplish this object by reason of our weakness and depravity. It is the flesh which is too weak to bear the pressure of the law, just as there are pebbles too friable to bear the friction of polishing, or just as there are mirrors too distorted and dingy to reflect any light. 2. "God has sent His own Son in the likeness of sinful flesh."(1) We thus see that what the law could not do no creature in the universe could do. To bring any pure created nature into contact with man's depravity would tend not to remove that depravity, but only to jeopardise the higher nature. Thus, with two streams, the one clear and the other turbid, when they mingle, it is not the clear stream which purifies the turbid one, but the reverse. Only God Himself could be trusted to mingle intimately with mankind, and lay hold upon the seed of Adam to raise it up from defilement and misery.(2) He has sent that Son "in the likeness of sinful flesh." The Saviour shared in our infirmities, but yet He was without sin. Though "born of a woman," He was "holy, harmless, undefiled, and separate from sinners." 3. This was "for sin." If this be taken in the general sense of "on account of sin," or "with reference to sin," still we must think principally of His great atoning death. It was on the Cross that the Lamb of God took away the sin of the world (1 Peter 2:24). 4. God thus "condemned sin in the flesh," i.e., Christ on the Cross condemned sin to lose its hold upon mankind, and despoiled it of its tyrannous control; or else condemned to destruction the sin which is in our flesh. Here we see how Jesus saves His people from their sins. This word "condemned" suggests a comparison with ver. 1. The condemnation which should have come upon us has come upon our sins instead. And thus, while we are forgiven, we are also delivered from the thraldom of sin, that henceforth we should serve it no more. II. WHAT GOD HAS WROUGHT IN US. 1. Nothing is more clear than that Christ intends His people to be actually holy (Titus 2:11, and Titus 3:3-6). Here, then, we see the double glory of the gospel over the law. It can do what the law cannot do, in that it can confer on us a full and sufficient pardon, and also save us from the continued dominion of sin, and cause us to walk in newness of life. If a man hate God and his neighbour, it can make him love them; if he be a drunkard, it can make him sober; if an idolater, it can turn him from his idols; if a liar, it will make him truthful, etc. 2. Let us, then, see how it is that God works this mighty change within us.(1) Our hearts are won to holiness and the love of God by the incarnation and sufferings of His Son.(2) They are set free to a life of holiness by the removal of our guilt and condemnation by the sacrifice of Jesus.(3) They are directly strengthened and vivified for a career of holy living by the indwelling of the Holy Ghost, the purchase of Jesus' death, and the gift of His exaltation. (T. G. Horton.)
1. What could not the law do? That which man as a sinner required for his salvation. It could neither regenerate nor justify. Man wanted both the nature for and the title to heaven, and the law could give neither. 2. Why the law could not do this?(1) Not because there is anything in it essentially inimical to happiness: law is essentially good. "It was tweak through the flesh," i.e., in consequence of man's depravity. It cannot make man happy, because man is corrupt.(2) This weakness of law is its glory. It is the glory of law that it cannot stoop to human imperfections; were it to do so the order of the moral universe would be destroyed. II. THE HISTORY OF ITS DEVELOPMENT. "God sending His own Son," etc. Observe — 1. The mission of Jesus. "God sent" Him to do what the law could not do — regenerate and justify. Sovereign love is the primal spring. 2. The incarnation of Jesus. "In the likeness of sinful flesh." Only the likeness. His humanity was necessary as an example and as an atonement. 3. The sacrifice of Jesus. For a "sin offering," etc. III. THE DESIGN OF ITS OPERATION. He did not come to abrogate, relax, or supersede law, but to fulfil it, that "its righteousness might be fulfilled" in the sinner. The Christian plan does this by presenting law — 1. In its most attractive forms. In the life of Jesus. 2. In connection with the greatest motives to obedience. In Christ you see God's infinite respect for law as well as His love for sinners. 3. In connection with the greatest helper — the Holy Spirit. "It is expedient for you that I go away," etc., (D. Thomas, D. D.)
2. We hear men speak of the Christian religion like Paul spoke of the Jewish. It is patronisingly said, It has done a good work; but men are so far educated by it now that it is no longer able to meet the want of our times; but from some source we are to expect a latter-day glory, which will be to Christianity what Christianity was to Judaism. I. WHAT ARE THE EVIDENCES THAT CHRISTIANITY IS BEGINNING TO WANE? 1. It is said that Churchism is wearing out.(1) But, even if that were true, the Church is no more religion than the masonry of the aqueduct is the water that flows in it. Schools are a very different thing from intelligence, though intelligence uses them as instruments. Churches may change without changing in one single iota the substance of religion.(2) But besides this, the spirit of man, in religion, intermits. There has never been a steady growth in anything — neither in science nor government. If, then, there is now a decadence of interest in religion, it might show simply that we are in one of these stages of temporary inactivity. 2. It may be said that the thinking men, particularly in the direction of science, are less and less believers in revelation. And the statement has some truth in it. But in the history of the race we find that one element usually takes precedence of every other, and absorbs everything, cheating the other elements. In some ages it is the religious element; in others it is cold, hard thought; then this has given way to periods of enthusiastic and even superstitious devotion. Just now we are in a period of mere material investigations. But we shall certainly come to another period ere long. If now the spiritual elements are cheated, the time will soon come when these things will begin to balance themselves. So soon as that growth which seems to unsettle the old faith has adjusted itself, the religious wants of the soul reassert themselves, and ere long the old statements are overlaid with new religious developments, and with religious truth in new forms. II. WHAT ARE THE EVIDENCES THAT CHRISTIANITY IS NOT ON THE WANE? 1. Is faith giving place to indifference? On the contrary, probably never was there an age in which there was so deep a religious faith as now. What men call a want of faith is oftentimes only unwillingness to accept so little as hitherto has been included in the articles of faith. It is the reaching out of the soul in new aspirations. It is asking for more, not for less. 2. Is the devotional spirit decayed? It is changing and ought to change. As progress in intelligence raises men into a better conception of God, and their own place in creation, there will be a new mode of reverence, a new method of devotion. The element of love has greatly increased, so that there is now far more of the filial spirit. The devotional spirit, though far less ascetic than it was, is more prevalent; and in the community there is far more respect for religion than formerly. 3. Never was there such a spirit of propagation as now. Never were so much pains taken to rear men for teaching the faith. Never was there so large a demand for, and supply of its instruments, in the form of religious books and papers: and, above all, never was there such a spirit of building churches, and supplying them in waste and destitute places. 4. Is the family today less or more under the influence of a true spiritual Christianity than it formerly was? There never was a period when there were so many high-toned and pure Christian families as today. 5. Has the Christian religion shown any signs of failing as a reforming power in its application to the morals of the day? Is there less conscience, less hope, less desire to purify the individual and the community? Religion dying? What, then, mean the execrations of wicked men? The Church losing its power? Why, then, are men so complaining of its intrusion, telling us to stay at home and preach the gospel, and not to meddle with things that do not concern us? It is the light which streams from the gospel which wakes the owls and the bats. 6. Has the Christian spirit lost its power over government and public affairs? I think the conscience of our community never was so high as it is today. Everywhere is the gospel leavening public administrations, and raising up an intelligent Christian public sentiment which is itself as powerful upon governments as winds are upon the sails of ships. If these things be so, are we quite ready yet to assume the condition of mourning? On the contrary, of all periods of the world this would be the last that I should have chosen to lift up my hands in despair and say, Religion is dying out, and must yield to a new dispensation.Conclusion: 1. We may expect some changes, but none other than to deepen religious life and faith in religious truth. There will be a better understanding of the human heart, and better modes of reaching it with religious truth. But no amount of change in these external instrumentalities will affect in the slightest degree the power of the religious element. 2. The instrumentalities of religion hereafter, we may believe, will be more various. Laws, and customs, and instruments, being filled with a religious spirit, will become means of grace to a degree that hitherto they have never done. 3. Many think that preaching is worn out: a great deal of preaching is worn out. Many think churches useless: a great many churches are useless. But would you judge the family in the same way? Would you say that fatherhood is worn out because there are a great many poor husbands and fathers? 4. There never was a time, young men, when you had so little occasion to be ashamed of Christ or of religion. If men all around you, with all manner of books and paper, are telling you glozing tales of the decadence of religion, say to them, "Let the dead bury their dead," but follow thou Christ. It is a falsehood. The glory of religion never was so great. Its need was never more urgent. Its fruits were never more ample. Its ministers were never more inspired by God's ministering angels than now. (H. Ward Beecher.)
1. The greatness of His love. 2. The adequacy of the means for the salvation of men. (T. Robinson, D. D.)
2. But Christ is here said to be God's "own Son." In the original it is "the Son of Himself," or His "proper Son" (as ver. 32). God is Christ's proper Father (John 5:18). He is not barely a son, but a son in a peculiar manner.Consider Him — I. COMPARATIVELY. And so He is thus styled to distinguish Him from all other sons. For God hath sons — 1. By creation, as e.g., the angels (Job 1:6; Job 38:7), and Adam (Luke 3:38). 2. By the grace of regeneration and adoption (John 1:12, 13; James 1:18; Galatians 4:3; Ephesians 1:5). 3. By nature; one that is a son of another rank and order. In this respect God hath but one, namely, Christ. Upon which account He sometimes appropriates the paternal relation in God unto Himself (Luke 10:22; John 14:2). And elsewhere He distinguishes betwixt God as being His Father and being the Father of believers (John 20:17). II. ABSOLUTELY, and abstractedly from all other sons, so He is God's own proper Son. The expression points to His being eternally begotten, and to His being begotten in the Divine essence. As to the latter, the Son was begotten in that essence rather than out of it. And some tell us that here we are not to consider Christ essentially as He is God, but personally as the Divine essence subsists in Him as the second person. In the first consideration as He was God He had the Divine essence in and of Himself, and so He could not be begotten to it, for He was God "from Himself." In the second notion, as He was God personally considered, or as He was the second person and the Son, so He was of the Father and not of Himself; for though He was God of Himself, yet He was not Son of Himself (see John 7:29; Psalm 2:7; Proverbs 7:22-30; Micah 5:2; John 1:14, 18; John 3:16, 18; 1 John 4:9). There are three properties belonging to Christ in His Sonship which are incommunicable to any other. 1. He is a Son co-equal with His Father (John 5:18; Philippians 2:6). 2. He is a Son co-essential with the Father (John 10:30; Colossians 1:15; Hebrews 1:3). 3. He is the co-eternal Son of God the Father (Revelation 1:8; Revelation 2:8; Hebrews 1:5, 8).Application: 1. Is Christ thus God's own Son? I infer then —(1) That He is God. Not a God by office only, not a made God, but God truly, properly, essentially (1 John 5:20). Generation is always the production of another in the same nature; like ever begets like; as it is said of Adam he begat a son in his own likeness after his image (Genesis 5:3), and must it not be so here in the Father's begetting of Christ?(2) That He is a very great and glorious person. Though Christ's dignity and preeminence is not the ground of His Sonship, yet His Sonship is the ground of His dignity and preeminence.(3) That the work of redemption was a very great work, for God sent His own Son about it. The greater the person who is employed in a work the greater is that work. 2. Was Christ God's own Son? Let me from hence urge a few things upon you.(1) Study Christ much in this relation, that you may know Him as the proper, natural, essential Son of God (1 Corinthians 2:2; Philippians 3:8). But —(a) In all your inquiries be sure you keep within the bounds of sobriety (1 Corinthians 4:6). Do not pry too far into those secrets which God hath locked up from you; content yourselves with what He hath revealed in His Word and stay there.(b) Join study and prayer together. He studies this mystery best who studies it most upon His knees. This is not savingly to be known without special and supernatural illumination from Christ through the Spirit (Matthew 16:16, 17; John 1:18, John 5:28).(2) Believe Him to be such, and believe on Him as such. The first we call dogmatical, the second justifying and saving faith.(3) How, then, should all honour and adore Him? Certainly upon this Sonship the highest, yea, even Divine adoration itself is due to Him (John 5:23). Give Him — (a) (b) (T. Jacomb, D. D.)
1. This sending of Christ strongly implies His pre-existence. That which is not cannot be sent. And one would think the Scriptures are so clear in this that there should not be the least controversy about it. For they tell us that Christ was in Jacob's time (Genesis 48:16); in Job's time (Job 19:25); in the prophets' time (1 Peter 1:11); in Abraham's time, yea, long before it (John 8:56, etc.); in the Israelites' time (1 Corinthians 10:9); Isaiah's time (John 12:41). How fully and plainly is His pre-existence asserted in John 1:1-3; Ephesians 3:9; Colossians 1:16, 17; Hebrews 1:2; John 17:5; Philippians 2:6. 2. His personality, by which I mean He existed before He took flesh, not as a thing, quality, dispensation, or manifestation, but as a proper, personal subsistence. And He must be so, or else He could not be the subject of this sending. For He is sent to take the likeness of sinful flesh upon Him. 3. The distinction that is betwixt the Father and Christ. One sends and the other is sent. The Father and the Son are one in nature and essence, yet they are distinct persons. The apostle had spoken of the Spirit in the former verse; in this He speaks of the Father and of the Son, thus teaching the Trinity. I will endeavour now: — I. TO CLEAR UP THE NATURE OF THE ACT. 1. Negatively. This sending of Christ was —(1) Not His ineffable and eternal generation, or sonship grounded upon that. He was sent who was the Son of God, but He was not the Son of God as He was sent; His Sonship was the result of His generation, not of His mission.(2) Not any local secession from His Father, or any local motion from the place where He was, to some other place where He was not. The Father sent Him to this lower world, yet here He was before; the Father sent Him from heaven, yet, as to His Godhead, He remained in heaven still (1 John 3:13). So when He ascended, He went from earth, and yet He was on earth still as to His spiritual presence (Matthew 28:20). Man He went from us, but as God He is as much with us as ever. 2. Affirmatively, this sending of Christ lies —(1) In God's choosing, appointing, ordaining Him from everlasting to the office and work of the Mediator (1 Peter 1:20).(2) In God's qualifying and fitting of Him for His great work. God never puts a person upon any special service but first He qualifies him for that service. Christ must have a body to fit Him for dying and suffering, that God provided for Him (Hebrews 10:5). And whereas He must also have the Spirit, that too the Father doth furnish Him with (Isaiah 42:1; John 3:34).(3) In God's authorising and commissioning Him to what He was to be and to do. Christ had a commission from God under hand and seal (John 6:27). As princes when they send abroad their ambassadors or appoint their officers, they give them their commissions sealed to be their warrant for what they shall do; so God the Father did with Christ.(4) In the Father's authoritative willing of Him to take man's nature upon Him, and in that nature so to do, and so to suffer (Hebrews 10:7; John 10:18; Philippians 2:8).(5) In God's trusting of Him with His great designs. When we send a person about our affairs, we repose a trust in him, that he will be faithful in the management of our concerns. II. TO ANSWER AN OBJECTION AND REMOVE A DIFFICULTY. That which hath been spoken seems to derogate from the greatness and glory of Christ's person: for if God sent Him, then, argue some, He is inferior to the Father. But — 1. Sending doth not always imply inferiority or inequality; for persons who are equal upon mutual consent may send each the other. And thus it was between God the Father and Christ. When the master sends the servant, he goes because he must; but when the Father sends the Son He goes readily, because His will falls in with His Father's will (John 10:36, cf. 17:19; Romans 8:32, cf. Galatians 2:20). 2. We must distinguish of a two-fold inferiority, one in respect of nature, and one in respect of office, condition, or dispensation. As to the first, Christ neither was nor is in the least inferior to the Father. In respect of this He thought it not robbery to be equal with God. As to the second, Christ being considered as Mediator, it may be said of Him that He was inferior to the Father (Philippians 2:7, 8; John 14:28). III. TO INQUIRE INTO THE GROUNDS AND REASONS OF CHRIST'S MISSION. In the general, some must be sent. Since neither the law, nor anything else, could operate to any purpose towards the advancing of God's honour and the promoting of the sinner's good, it was necessary that God Himself should interpose in some extraordinary way; which thereupon He accordingly did in the sending of Christ. But more particularly, suppose a necessity of sending, yet why did God pitch upon His Son? Might not some other person have been sent, or might not some other way have been found? I answer, No; Christ the Son must be the very person whom God will send. And Him He pitched upon because — 1. He was the person with whom the Father had covenanted about this very thing. 2. God saw that was the very best way which could be taken. He had great designs to carry on, as, e.g., to let the world see what an evil thing sin was, how impartial His justice was, what an ocean of love He had in His heart, and to lay a sure foundation for the righteousness and salvation of believers. Now there was no way for the accomplishing of these comparable to this of God's sending His Son. 3. As this was the best and the fittest way, so He was the best and the fittest person to be employed. This appears from, and was grounded upon —(1) His two natures, the hypostatical union of both in His person. He was God (John 1:1; Philippians 2:6; 1 John 5:20; Romans 9:5; Isaiah 9:6; Titus 2:13). He was also man (1 Timothy 2:5); then, too, He was God-man in one person (Colossians 2:19). Now who could be so fit to bring God and man together as He who was Himself both God and man?(2) His glorious attributes; His power, wisdom, mercy, goodness, faithfulness, holiness, etc.(3) His Sonship and near relation to God. Who so fit to make others the adopted sons of God as He who was Himself the natural Son of God?(4) The glory and dignity of His person as the image of God (Colossians 1:15; Hebrews 1:3). Now who so fit to restore man to God's image as that man who was the essential image of God? 4. He was the only person that could be sent, for none but He could accomplish man's redemption.(1) There were evils to be endured, which were above the strength of any mere creature to endure.(2) There were evils to be removed — the wrath of God, the guilt of sin, the curse of the law — which no mere creature was able to remove.(3) There were also blessings to be procured, as reconciliation with God, justification, adoption, eternal salvation, which no such creature possibly could procure.Practical improvement: 1. Was Christ sent? and did God thus send Him? What doth this great act of God call for from us?(1) To admire God. Here is the greatest thing that ever God did, or ever will do; it was much that He should make a world, but what is the making of a world to the sending of a Son?(2) To admire the love of God the Father, and alway to entertain good thoughts of Him (Ephesians 1:3-5). Some gracious persons lie under the temptation that they can with more comfort think of the Son than of the Father. But surely God is love, and this very sending of His Son represents Him as full of mercy, goodness, and grace.(3) To love Christ greatly. God sent Him, but how willing was He to be sent upon the errand of your salvation l(4) To imitate Christ with respect of His being sent. Thus, never go till you be sent, then go readily.(5) To take heed that you do not rest with the external sending of Christ. There is a two-fold sending of Him — (a) (b) 2. It affords abundant matter of comfort to all sincere Christians. Did God send Christ?(1) Surely, then, great was His good will towards you (Luke 2:14).(2) Then He is in good earnest in the matters of salvation.(3) Then you need not fear but that the work of redemption is completed. When such a person sends, and such a person is sent, the thing shall be done effectually and thoroughly.(4) Know to your comfort He hath not yet done. As to His own satisfaction He hath no more to do, but as to your glory and happiness He will yet do more. His first sending was to make the purchase, His second shall be to put you into possession.(5) Set this against all. (a) (b) (T. Jacomb, D. D.)
1. He is God's own Son. 2. Sent by God. II. TO THE LAW. 1. He sustains. 2. Magnifies. 3. Fulfils it. III. TO MAN. 1. He visits him. 2. Assumes his nature. 3. Dies for him. IV. TO SIN. 1. He atones for it. 2. Condemns it. 3. Destroys it. (J. Lyth, D. D.)
2. Human reason suggests that a law should be given to man which he should keep. This has been tried, and the law which was given was the best law that could be framed. If, therefore, that law should fail to make men what they should be, the fault will not be in the law, but in the man. As the text says, it was "weak through the flesh." It could not do what God never intended it should do. The law cannot forgive sin, nor create a love of righteousness. It can execute the sentence, but it can do no more. Now, in the text we are told how God interposed to do by His grace what His law could not do. I. WHAT GOD DID. He sent His Son. II. WHAT WAS THE IMMEDIATE RESULT OF THIS? God "condemned sin." 1. The very fact that God was under necessity, if He would save men and yet not violate His justice, to send His Son, condemned sin. 2. The life of our Lord Jesus Christ on earth condemned sin. You can often condemn an evil best by putting side by side with it the palpable contrast. There was a condemnation of sin in Christ's very look. The Pharisees and all sorts of men felt it. They could not fail to see through His life what crooked lives their own were. 3. God condemned sin by allowing it to condemn itself. Most men deny that their particular transgressions are at all heinous. But God seemed to say, "I will let sin do what it can; and men shall see henceforth what sin is from that sample." And what did sin do? Sin murdered the perfect man, and thus convicted itself. 4. God condemned sin by suffering Christ to be put to death on account of sin. Its heinousness demanded no lesser expiation. "But why did not God exercise the sovereign prerogative of mercy, and at once forgive sin?" How, then, could God have condemned sin? "But if the righteous law be really so spiritual, and carnal man so weak, why not alter the law and adapt it to the exigency?" I reply again, because such a procedure would not condemn the sin. On the contrary, it would condemn the law. III. HOW THIS DOES WHAT THE LAW COULD NOT DO. There were two desirable things, you will remember, that I started with. 1. That the offender should be pardoned. You can clearly see how that is done. If Jesus did suffer in my stead, henceforth it becomes not only mercy that absolves me, but justice that seals my acquittal. 2. But how does this tend to make men pure and haters of sin? When the Holy Spirit comes with power into a man's heart, and renews his nature, forthwith the impure are made chaste, the dishonest are made honest, and the ungodly are made to love God. And by the same means there comes into the heart an enmity against the sin which caused the suffering of Christ. (C. H. Spurgeon.)
I. THE GREAT REQUIREMENT. Condemnation of sin in the flesh signifies — 1. That the condemnation should pass from a mere threatening to an actual punishment in human nature. Condemnation can exist as a threatening, and if so, sin may be condemned in the law; but when sin is condemned in the flesh, there must be the actual infliction of punishment. 2. Such a condemnation as shall issue in the accomplishment of the righteousness of the law. The great problem is how to condemn sin effectually, and yet save the sinner. II. THE INSUFFICIENT PROVISION. The law was unable to do this. It could not condemn sin in the flesh through the weakness of the flesh. If terror could frighten man out of sin, the law has terror. If the relation of duty could secure the performance of duty, the law reveals duty. If the exhibition of holiness could allure to the law of holiness, the law exhibits that picture. But the corruption of the flesh is too strong for the law to conquer. III. THE PERFECT ACCOMPLISHMENT. The gospel condemns sin in the flesh. 1. By the incarnation of Jesus. Sin cannot be adequately condemned (i.e., punished) as an abstraction, but only in human nature, i.e., in the same nature in which it was committed, otherwise the threatening remains a dead letter. 2. By the sacrifice of Christ. "For sin" means "an offering for sin." God laid on Christ the condemnation of the law. But how could Christ more effectively bear the punishment of the law than any other man?(1) By virtue of His headship of His people. If the head suffers, the whole body being identified with that head, suffers also. A nation makes peace or war by the minister who is in power. So Christ bare our sins in His own body.(2) By virtue of His innocence. He had no sins of His own to atone for, Thus He could be accepted instead of sinners.(3) By reason of His divinity. The blow of justice must have destroyed any merely human being, but it could not destroy Christ. He was able to exhaust the penalty, and yet to survive. (P. Strutt.)
1. By exhibiting in the person of His Incarnate Son the same flesh in substance but free from sin, He proved that sin was in the flesh only as an unnatural and usurping tyrant. Thus the manifestation of Christ in sinless humanity at once condemned sin in principle. For this sense of condemnation by contrast see Matthew 12:41, 42; Hebrews 11:7. But — 2. God condemned sin practically and effectually by destroying its power and casting it out; and this is the sense especially required by the context. The law could condemn sin only in word, and could not make its condemnation effectual. Christ coming "for sin" not only made atonement for it by His death, but uniting man to Himself "in newness of life" (Romans 6:4) gave actual effect to the condemnation of sin by destroying its dominion in the flesh through the life-giving, sanctifying power of His Spirit. (Archdeacon Gifford.)
(Prof. Godet.)
1. That the gospel does not destroy the law. "Do we make void the law through faith? — nay, we establish the law." We are free from the law only that we may be under the law to Christ. 2. That the salvation of the gospel is not only a salvation from wrath, but from sin. 3. That however imperfectly this salvation is realised by us it may be fully accomplished — a righteousness fulfilled. II. THE PERSONS IN WHOM THIS DESIGN IS ACCOMPLISHED — "In us who walk," etc. 1. Only in proportion as the spirit works within can we take full possession of our privilege as believers in Christ, as free from the bondage of the law. Hence it is that character becomes the test of our Christian state. 2. Character is determined by the prevailing principle (or law) which governs the life. Two such principles divide all mankind — the flesh and the spirit. 3. Christian experience is a practical realisation of the spiritual life. It is not thinking or feeling, but walking after the spirit. They who sit down in spiritual sloth are not walking after the spirit, and therefore we have no evidence of their acceptance with God. Examine yourselves. Is your life Christ-like, or worldly? (P. Strutt.)
I. We begin with the first, viz., THE BENEFIT ITSELF. "That the righteousness of the law," etc. Where first we are to explain the words, and then to come to the doctrine observable from them. That whatsoever the law could demand and require of us, the same is fully satisfied and fulfilled by Christ. He hath fulfilled the righteousness of the law in our behalf. For the opening of this present point unto us, we must know that the righteousness of the law may be taken two manner of ways. There is a double right which the law of God does challenge in us — a preceptive or commanding right, and a vindictive or avenging right. Now both these rights has Christ satisfied and discharged for us. First, He hath satisfied the right of obedience, in that He hath fulfilled the whole law of God in our stead. Secondly, He hath satisfied the right of punishment, in that He hath endured all the wrath which was due unto us for our transgression of this law. Thirdly, Christ's satisfaction of the law, as concerning obedience unto it, is accounted as ours; insomuch as the righteousness of the law is said to be fulfilled in us. Fulfilled in us; how is that? Not in our persons, but in our Surety. In regard of the intention and purpose of God Himself, who does bestow Christ upon us to this end; Christ was given by God for righteousness, and for righteousness in this explication, namely, of full and perfect observation of the whole law. The use and improvement of this point to ourselves in a way of application comes to this — 1. As a word of singular comfort to all the true servants of God which groan under the burden of their own failings and omissions. 2. We may hence also take notice of the infinite wisdom and goodness of God which hath made such a happy repair of that righteousness which we lost in Adam; and that upon two considerations it is more full and complete.(1) It is more full and complete. For Adam's obedience to the law, it could at the most have been no more than just answerable and adequate to the law. Yea, but now Christ's obedience, through the excellency and infiniteness of the person, is transcendent and far above the law. As for a King's Son to pay our debt for us is a more transcendent and meritorious act than our own payment of it would be, from the dignity and transcendency of the person; even so is it here.(2) As this righteousness of Christ is more full and complete, so it is also more certain and sure. The second follows, that whatever could be required of us for punishment is discharged likewise. This must needs be so upon this account — First, God's acceptation of Christ for a full and sufficient redemption. Secondly, Christ's suffering itself, which was of the whole anger and wrath of God, expressed in all particulars. Thirdly, the infiniteness of the person. II. Now the second is THE QUALIFICATION OF THE PERSONS. "Who walk not," etc. From hence observe, first in general, that all men indifferently have not a share in the comforts of the gospel. Therefore let none too rashly and over-hastily apply them to themselves. Secondly, in particular observe this, that justification and sanctification must go together; they only who walk after the spirit have Christ's righteousness imputed to them, and have the law fulfilled in them. Secondly, because Christ came by water as well as by blood; there is His spirit as well as His merit. Thirdly, because God is exact and complete in His works in us; and so as He justifies, so also will He sanctify. It shows the vanity of those who hope to be saved by Christ, while they live in all manner of sin. Those that walk in the spirit, they have here an evidence of their justification from their sanctification. We see here that it is not enough to abstain from evil, but we must also do good. (Thomas Horton, D. D.)
1. Emanating from a Being infinitely perfect, it follows —(1) That the law, designed to be a transcript of God, must be in every respect perfect. "The law of the Lord is perfect."(2) That the law being perfectly holy, all its requirements must be equally so. It cannot compromise, nor soften down a single enactment. 2. In requiring this, the creature shall have no ground for impeaching the Divine goodness. As if fearful of perplexing the mind with a multitude of enactments, our Lord has presented one precept, the perfect keeping of which involves a virtual fulfilment of all (Matthew 22:37). What an unfolding of the wisdom of God is here! In securing to Himself the supreme love of His creatures, He wins a willing obedience to every precept of His law. II. IS WHAT SENSE IS THE RIGHTEOUSNESS OF THE LAW ACCOMPLISHED IN THE BELIEVER? 1. Not in our own persons. Where, then, would be the weakness of the law? The law has never yet received a complete fulfilment in any fallen creature. Where is the creature who can assert his plea of perfect love to God? 2. The Lord Jesus fulfilled the righteousness of the law in the behalf of His people. He only could do so who was Himself "holy, harmless, undefiled, and separate from sinners." The first step in this wondrous achievement was His being made under the law. Having made Himself amenable to the law, He then proceeds to its fulfilment. Trace the outline of His obedience. Is the grand moving spring of the law, love? Where was ever seen such love to God as our Surety displayed? And did not that affection constrain Him to a supreme consecration to His Father's glory? In addition to supreme love, was there not the most perfect sanctity of life? Accompany Him to the baptismal waters, and hear Him exclaim, "Thus it becometh us to fulfil all righteousness." Then follow Him to Calvary, and behold His obedience unto death — was there ever such a law fulfiller as the Son of God? III. IN WHAT WAY ARE WE TO RECONCILE THE HONOURING OF THE LAW BY CHRIST AND THE FULFILMENT OF ITS RIGHTEOUSNESS IN US? The difficulty is solved by a reference to the federal union of Christ and His Church. Standing to His people in the relation of a covenant Head, the law being fulfilled by Him in a legal sense, it was virtually a fulfilment of the law by us, His obedience being accepted in lieu of ours (2 Corinthians 5:21; Romans 5:19). Thus every humble sinner who, feeling the plague of his own heart, breaking away from his dependence upon a covenant of works, and reposing in simple faith beneath the righteousness of the Incarnate God, shall never come into condemnation. IV. THE RIGHTFUL CLAIMANTS OF THIS PRIVILEGED STATE ARE DESCRIBED AS THOSE WHO WALK, etc. A Christian may be ensnared and stumble, but he walks not after the flesh. "A just man falleth seven times, and riseth up again." An unrighteous man falls, but where he falls he lies. "He that is unrighteous is unrighteous still." But those in whom the righteousness of the law is fulfilled in their Surety, and in whom a gospel righteousness, an evangelical obedience, is performed by themselves, "walk after the Spirit." Conclusion: 1. Behold, what an open door does this subject set before the humble, convinced sinner. The law, now honoured as it never was — think you that the Lord will reject the application of a single sinner who humbly asks to be saved? 2. Saints of God, keep the eye of your faith immovably fixed upon Christ, your sole pattern. Our Lord did not keep that law that His people might be lawless. The "righteousness of the law is fulfilled in us" when we "walk after the Spirit," in conformity to Christ's example. (O. Winslow, D. D.)
(Thomas Horton, D. D.)
1. Good when subordinated to the interests of the soul. When they are controlled by a holy intelligence they are blessed handmaids to the Spirit. 2. Bad when they are allowed to hold empire over the soul. This they do in all unrenewed natures; the curse of humanity is when the body rules the intellect and conscience too. "What shall we eat; what shall we drink?" etc. II. THE THINGS OF THE SPIRIT are its moral intuitions, rational dictates, intuitive longings, and varied powers of thought and sentiment. These are — 1. Good when they control the things of the flesh, when they hold the body in absolute subjection — use it as an instrument. 2. Bad when they are devoted to the things of the flesh. They are often thus devoted; souls are everywhere prostituted to animalism. (D. Thomas, D. D.)
II. III. (Archdeacon Gifford.)
(T. Chalmers, D. D.)
1. They "mind the things of the flesh." The "flesh" is the body, man's animal nature, the seat of sensual appetite and passion. It is through the organs and the senses of the flesh that we engage in the activities of the world, and participate in its enjoyments or sorrows. "The things of the flesh," therefore, are all the things of this present life, apart from any connection with that which is unseen and eternal. These are summed up in chap. Romans 1, as "the creature," which is worshipped and served rather than the Creator. They are spoken of by John as "all that is in the world" (1 John 2:15, 16). This "all" is further defined as "the lust of the flesh, and the lust of the eyes, and the pride of life" — covetousness, sensuality, and ambition. To "mind" these things is to think a great deal about them, to set our affections upon them, and to satisfy our souls with their possession (Luke 12:16-20).(1) The things of the flesh may be guiltily minded, even when the objects of our pursuit are such as may be lawfully desired. Who can complain of our addicting ourselves honestly to the toils of business, or enjoying in moderation the pleasures of the table and the home? To the Christian man they are blessings and means of holiness; to the carnally minded they are curses and snares.(2) It is not necessary to mind all the things of the flesh in order to be carnally minded. There may be pursuits and pleasures which you hate; but if there be others in which you immerse yourself, it is enough to stamp you as a carnal man. You need not sail on every sea to be a voyager on the water; and so you need not follow after every wickedness to be a child of the devil.(3) Carnally mindedness refers not to occasional impulses or feelings, but to the habitual bent and disposition of the soul. The carnal man may be, at times, the subject of good desires, and may form good resolutions; while the spiritual man may often have to struggle with the lusts of the flesh, and be for a moment cast down by them. Our real character may be determined by — (a) (b) (c) 2. "To be carnally minded is death."(1) Their present state is one of death. The soul is devoid of those affections, experiences, joys, in which the true life of a spirit consists.(2) Hence their doom in the future is to be banished from God forever. They sow to the flesh, and of the flesh reap corruption. This is the "second death." 3. "The carnal mind is enmity against God." True, there may be no full consciousness of this, but still it is there ready to be brought out when occasion arises. A man may hate his neighbour and yet not discover his resentment for years; but at length that neighbour may confront him in some such form as shall instantly bring it out. 4. "It is not subject to His law, neither indeed can it be. So then they that are in the flesh cannot please God." And why? Because they are still unforgiven as to past offences; and because also, in all seeming goodness, there is the total lack of a true and acceptable purpose. II. THE MARKS OF THE SPIRITUALLY MINDED. 1. They mind the things of the Spirit.(1) The things which He has revealed, or the spiritual gifts which He has imparted — all that concerns us spiritually and in relation to eternity, in contradistinction from all that concerns us only materially and temporally (1 Corinthians 2:9-16).(2) All the joys, states, and experiences of our spiritual nature which are produced within us by the realising contemplation of those sublime and enduring realities. Justification, forgiveness, the sense of that forgiveness, sanctification, advancement in the knowledge of God, the peculiar privileges of Divine sonship, together with all the gladdening prospects of ultimate glory. 2. He who minds the things of the Spirit shows it by making constant efforts to acquire them. He takes pleasure in meditating upon them, in conversing about them, and in listening when others describe them. Then he must needs read about them in the Word of God, and must be frequently found in closest communion with God. "To be spiritually minded is life and peace."(1) It is "life," inasmuch as it quickens the soul in its nobles attributes, awakens it to its highest functions, and fills it with its purest pleasures. Not to be spiritually minded leaves the mind of man but partially developed, and shuts up its most Godlike faculties in darkness, torpor, and neglect.(2) Must not such a state be one of "peace"? The carnal mind can have no peace. It is troubled from both within and without. (T. G. Horton.)
II. THE TEST IS CARRIED INTO THE INNER MAN. 1. It is "minding" the things of the flesh or spirit that determines character; what a man is rather than what he does. God looks at the heart, and no outward act can deceive Him. 2. "Minding the things," etc., includes the exercise of the affections. III. MAN REALLY IS WHAT HIS NATURE IS. The prevailing instincts of the heart determine the external habits of life. Character is determined from within, not from without. A man may live in a church all his life. This will not make him a saint. You may sow wheat and barley and flax in the same soil and under the same conditions, softened by the same shower, warmed by the same sun; but these influences only lead to the development of the different species according to their own intrinsic natures. Circumstances may repress the outward manifestation of character as a man may avoid worldly amusements from a sense of impropriety, etc.; but such abstinence does not prove him to be a spiritual man. IV. THE PRACTICAL APPLICATION OF THIS PRINCIPLE. In regard to — 1. Prayer. 2. Reading the Bible. 3. Christ. 4. The world and the things of the world. 5. The unseen world. (P. Strutt.)
1. The contrasted classes.(1) They that are after the flesh. "The flesh" means the body (Job 4:15; Job 21:6); the present life (Philippians 1:24); all that in religion is outward (chap. Romans 4:1; Galatians 3:4); corrupt, vitiated human nature with all its sinful habits (John 3:6; Romans 7:18). This last is its signification here. To be after the flesh —(a) We need not live in profligacy. Passions may be dormant, while not provoked. Dynamite is harmless till fired. The particles of clay may temporarily subside from muddy water till the liquid is agitated again: then fresh discolorations arise.(b) Nor indulge in every form of evil. In the mountain range of a man's iniquity certain peaks may start sheer above the general level of the chain.(c) Nor flagrantly wicked in any one thing. If only the mind be steeped in frivolities, forgetful of anything but self-gratification, we are in the flesh.(d) We may even experience longings after nobler soul attainments (Matthew 19:16-22). Just as there are manifold depths of complete submersion, at six or sixty fathoms, so there are souls not far from the kingdom of heaven (Mark 12:34), others as whited sepulchres (Matthew 23:27), others "of your father the devil" (John 8:44).(2) They that are after the Spirit.(a) Such are renewed in heart. The change they have experienced is deeper than reformation. They are not like irised minerals whose surface is made gleam with all rainbow colours while the centre is lustreless, opaque.(b) They desire unreserved consecration to God's service.(c) Their portrait is drawn in the Beatitudes. 2. Their different conduct.(1) Those after the flesh mind worldly advantages, honours, pleasures. Deeds often beautiful adorn them. The soldier dies, leading a forlorn hope for his country. A daughter withstands temptation, and toils herself into a premature grave that her aged parents may have a roof and bread. But no nature can transcend the principles of its own life. Water cannot rise naturally above its own level.(2) Those after the Spirit mind what is holy, despite many impulses of disposition and training. Like the sunflowers, which turn after the light, they try to keep looking to Jesus (Hebrews 12:2). Note —(a) We may know our spiritual position by observing what things we mind. A bar of steel, by what it "minds," will show whether it is magnetised or not. Our conduct, like the hands of our watches, tells out the unseen movements within.(b) The old nature cannot be sanctified, it must be crucified (Galatians 5:24). II. THE DIFFERENT RESULTS OF SUCH ANTITHETIC POSITIONS (vers. 6-8). 1. The consequences are —(1) That to be carnally minded is death. This is —(a) Alienation from all godliness and spiritual movements, as physical death is separation from activities of bodily existence. The heart chords of the carnally minded never respond to the Spirit's touch, as no plays of thought or feeling flit over the pallid face of a corpse though touched by the friendliest hand. Yet the spiritually dead are neither incapacitated for, nor insensible to, sensual pleasures (Philippians 3:9; 2 Peter 2:13).(b) Not so much negation of spiritual comforts as positive hunger of unsatisfied desires, desolations consequent on indulged passions. Cain (Genesis 4:13), Esau (Genesis 27:34), Judas (Matthew 27:3), felt it to be so.(c) Always takes hold on eternal perdition. The tap root of the sin tree strikes into the inmost recesses of human nature (Romans 6:23). Present soul death is prophetic of future.(2) To be spiritually minded.(a) Life, the complete opposite of death (Ezekiel 37:1-7), including delight in God, power for good, conformity to Christ's character, holy activity, and eternal felicity. At present this life is subject to many fluctuations, dishealths, languors; but as given of the Spirit and hid with Christ in God (Colossians 3:3) it is deathless (Romans 5:17; John 14:19).(b) Peace. This is not exemption from all disquietudes, but in spite of them; like a river flowing amid dark cliffs with its curves lit up, and its ripples glancing in the sunlight, the peace of the believer, luminous in the shining of God's reconciled countenance, courses on, diffusing comforts, serenities, joys. In contrast with the wild tumult of fleshly lusts this peace signifies the harmony grace establishes between the sinner and his God, his fellow men, and the several parts of his own being. It counterworks the soul's anxieties on the chief grounds whence they arise. It is a peace the world knows not of (Isaiah 59:8), and cannot take away (John 14:27). It is a distinct fruit of the Spirit (Galatians 5:22). It passeth all understanding (Philippians 4:7). 2. Why the consequences are so.(1) Carnal mindedness is death, "because the carnal heart is enmity against God." The hatred quiescent for a time may be very intense, as Saul's against David (1 Samuel 26:4). The flame lies latent in flint till the applied steel evokes it. Vesuvius is not always in active eruption. The strength of this enmity is evidenced from the fact that the only time when man got an opportunity of striking at God he struck at Him in the person of Jesus Christ (Acts 2:23). The carnal heart "is not subject to the law of God." From the very necessity of its nature it "cannot be" (Romans 7:14), and such enmity against the God of all life can mean nothing else than death.(2) Since they that have their habitat within the sphere of fleshly influences as fishes have theirs within the waters — cannot please God. Neither in their more manifestly sinful ways, nor the common transactions of daily life (Proverbs 21:4), nor their most solemn services (Psalm 15:6; Isaiah 1:13-15; Isaiah 66:8; Genesis 4:5). What can the Divine displeasure mean but death? Note —(a) The primary cause of man's indifference to gospel truth and ordinances. The dead are deaf. Scientists love to hear of inventions, social reformers of philanthropies, merchants of commerce, because they are alive to these things.(b) Heaven would be no felicity for any unregenerate soul. Its sorest misery is in meeting with God in the glory of His holiness (Revelation 6:16).(c) The believer's peace will be proportionate to his minding the things of the Spirit. The growing stream floats more and larger burdens on its bosom.(d) The unmitigated dogmatism of ver. 8 should lead us to repentance. Better that a man should not be born than not please his God (Matthew 26:24).(e) The measure of our pleasing God is the measure of our Christianity (Hebrews 11:5; John 8:29; 1 John 3:22). (James Gage, B. D.)
1. To be "carnally-minded," to "walk after the flesh," to "live after the flesh," to "mind the things of the flesh," are plainly convertible terms, all meaning, not a proper care for the welfare of the body, but the practical exhibition of that evil principle of fallen man which in the following verse is said to be enmity against God — not to be subject to His law; nay, to be necessarily hostile to it. Carnal-mindedness, therefore, consists in the presiding love and pursuit of those sinful objects of time and sense which alienate the heart from God, subdue it to the powers of death, and deliver it into the snare of the enemy of mankind, to be led captive at his will. 2. But "they that are Christ's have crucified the flesh with its affections and lusts." Spiritual-mindedness is a principle decidedly opposed to that which I have described — to pass through things temporal as not to lose the things eternal — to walk by faith, not by sight — to slight and scorn the pleasures of sin, animated by that sanctified ambition which seeks, through undeserved mercy, the recompense of an eternal reward — this is spiritual-mindedness. II. Such is the great contrast between the characters I have described; and vast as is the difference of these states of heart will also be that of THE ENDS TO WHICH THEY INFALLIBLY LEAD. 1. To be carnally-minded is death. To live after the flesh is a present death — a moral incapacity for the pursuits and duties of a heavenly and immortal life; it is to be dead in trespasses and sins. One thus minded is an alien from the commonwealth of the true Israel, a stranger to the covenant of evangelical promise, having no Scriptural hope, and without God in the world. He may be a living treasury of knowledge, capable of many impressions from religious objects, capable of performing many external duties: he may have a form of godliness, a name to live; but holy and spiritual things, in their predominant importance, strike not his mind nor possess his heart. 2. But to be spiritually-minded is life and peace. Carnal passions are subdued and mortified, and the Spirit is life, because of righteousness; it is capable of a spiritual existence." The law of the Spirit of life in Christ Jesus hath made the spiritually-minded man free from the law of sin and death. Like as Christ was raised from the dead by the glory of the Father, even so he is enabled to walk in newness of life." He is sensible of all the privileges and delights of a spiritual life. He is passed from the death of sin to the life of grace; and the death of the body shall be but the gate and entrance of endless being, both to body and to soul.Conclusion: 1. Learn we then from this Scripture the necessity of an entire renewal of the heart. To be carnally-minded is present death; and as well might the lifeless corpse gift itself with the powers of being and motion, as unassisted man restore himself to spiritual existence, and live by the exertion of his own energies to God and goodness. 2. Learn, also, how ill they judge, and how idly they dream of happiness, who prefer living after the flesh to living after the spirit. (R. P. Buddicom, M. A.)
I. THOSE TO WHOM THE CHRISTIAN LIBERTY HAS NOT COME. 1. Their moral state and character. They are in the flesh. Hence they "mind the things of the flesh," The flesh has bound down the mind to its sole service (Philippians 3:19; Colossians 3:2; Romans 13:14). Under the dominion of this law they walk (Ephesians 2:2), What, then, is this strangely fascinating power? The term (σάρξ) properly denotes the fleshy part of living animal bodies. It is also sometimes used for the whole human person. And it is clearly used here and elsewhere for fallen and sinful human nature (John 3:6, 7; Romans 7:18; Galatians 5:17-21). But why?(1) Not because our Lord or His apostles held our physical nature to be in itself sinful. In Adam the flesh was as spotless as the spirit, and Christ, "who was made flesh," was nevertheless sinless (Romans 1:3; John 1:14; 1 John 4:2, 3; Hebrews 7:26).(2) Not because sin was supposed to affect the physical constitution only. For it is obvious that the physical part of man, by itself, is altogether incapable of sin. A mere animal cannot transgress a moral law. Sin properly pertains, not to the body, but to the soul (Micah 6:7).(3) But because —(a) Sin first found its access to the human will through the medium of bodily sense.(b) By means of this it still maintains its dominion within the soul.(c) Man suffers his spiritual faculties, by which the animal nature ought to be governed and transformed, to be delivered over in servitude to the flesh. 2. To be in this sinful condition "is death" (Romans 7:9; Luke 15:24; 1 John 5:12; John 5:40; John 6:53; Ephesians 2:1-5; Romans 6; Colossians 3:1-4; Romans 7:9-13, 24). Man's true life is not animal, but spiritual. If he attains not to this, or by transgression forfeits it, he does not really live. And so long as he is content with earthly good, he is perpetually sinking down into the "second death." 3. This state, with its consequent course of life, is death because it is "enmity against God" — is directly subversive of His appointment and order. The true life of intelligent beings must consist in conformity to the Creator's purpose and arrangements. The carnal mind being of necessity the very antithesis of God's order, it is not, it never can be, subject to God's law. II. THE CHARACTERISTICS OF THOSE TO WHOM THE CHRISTIAN LIBERTY HAS COME. 1. Their whole course of life is determined and regulated by the Spirit. The new Spirit of life, imparted to them in Christ, has set them "free from the law of sin and death." They are, indeed, still in the body, but the flesh is but a tabernacle and organ of the spirit. For they now live in the Spirit — "mind" the things of the Spirit, and "walk" according to the Spirit. Not, indeed, that they neglect the body, or despise all earthly good, but even while occupied with mundane things they learn to make them helpful to their true spiritual interests. 2. To be thus spiritually minded —(1) Is life. It not only tends to, but springs from, and promotes life.(2) Peace. The carnal mind is at war with God — with all the Divine plans, purposes, and arrangements — and is therefore evermore fruitful of discord and misery. But the "spiritual" mind brings man into harmony with God, and with nature, physical, intellectual, and moral. Then, too, the things with which the spiritual mind is preoccupied, are so serenely Steadfast and sure, as to communicate something of their own placid character to the soul of him who thus lives in familiar fellowship with them.Conclusion: Observe — 1. That there is no hope of securing the salvation of any man while he continues contented with "the things of the flesh." The first thing needful is to work in him a living conviction that his present course of life is vain, foolish, and wicked. 2. That the new life in the Spirit can be sustained only by continued attention to its interests. "They that are after the Spirit" do mind "the things of the Spirit," and such "minding" is "life and peace." (W. Tyson.)
1. The one busied about earthly things, and governed by their corrupt inclinations. 2. The other caring for heavenly things, and therefore denying themselves that they may please God. II. INTERNAL. This difference is essential; in the heart. 1. The one is spiritually dead. 2. The other is alive unto God, and enjoys His unspeakable peace. (J. Lyth, D. D.)
I. IS THEIR CHARACTER. 1. The one is sensual. 2. The other spiritual. II. IS THEIR EXPERIENCE. 1. The one experiences death and misery. 2. The other life and peace. III. IS THEIR RELATION TO GOD. 1. The one is an enemy, and cannot please God. 2. The other a friend, and enjoys communion with God. IV. IS THEIR PROSPECTS. 1. The one must perish, for he is none of Christ's. 2. The other shall live forever, for he shall be quickened from the grave. (J. Lyth, D. D.)
I. THE LAW OF NATURAL THINGS. "The world of nature, to which man is enslaved by his bodily wants and necessities, is a world of selfishness and cruelty. The means of gratification for one body are obtained and used at the expense of another." Is not that true? 1. Every natural thing grows at the expense of something else. The sand of the beach is worn from the rocks of the shore by the action of the waves. But what the beach gains the cliffs lose. The corn grows out of the earth, but only at the expense of the soil in which it grows, and of other plants, that stand stunted under its shadow. Just so the body of the animal lives and grows at the expense of other living things. 2. The law of natural growth is the law of all movement or manifestation of physical power. Every force that is expended is borrowed. If I drive one croquet ball against another, the force imparted to the second one is lost by the first one. The fire burns, but it is only as the wood gives up the heat that was latent in it. The oxygen of the air and the carbon of the wood unite to produce the flame; and whatever force is in the flame existed before the fire was kindled. 3. The great physical law which the philosophers call the law of the correlation of forces, or the conservation of energy, governs all these changes. Every steam engine is an example of the conversion of heat into motion; every hot axle is an instance of the conversion of motion into heat; every machine belt from which the spark flies to the knuckle shows heat converted into electricity; every building set on fire by lightning shows electricity converted into heat. What is lost by one form is gained by another. II. THE LAW OF SPIRITUAL THINGS. "The law of spirit is harmony, and not mere contention. All spiritual struggle must have reconciliation for its object. The equal shall look in the face of equal, and through mutual recognition each shall reinforce the other. Thus each is doubly strong; strong in himself and strong in his friend. Combination is the great principle of spirit, and its forms are numerous in the practical and in the theoretical world." This statement will also be verified by your experience. 1. You and I sit down hungry to a scanty meal. There is barely enough for one. If my needs are satisfied you get nothing; if you are filled I must go hungry. But you and I sit down with eager minds to talk about some moral or spiritual truth. It is a truth known to me, but unknown to you, and in our conversation you gain from me this truth. Have I deprived myself of anything in imparting to you this truth? On the contrary, I have gained by giving.(1) I have a stronger hold upon the truth than I had. If I give a man my coat I have one coat the less; but if I give a man my thought it is less likely now that I shall part with it. I have not only a stronger hold upon it, but a greater joy in it. Two faggots burn more freely than one; and my enthusiasm, in the pursuit and possession of this truth, is rekindled when you take fire.(2) Truth grows in the mind itself by communicating it. Not only do the mental, like the bodily powers, gain strength by exercising them; there is a kind of increase here to which the body affords no analogy. The most productive mind is the most prolific mind. Production fertilises the intellect. It is when the mind is paying out its wealth most lavishly that its revenues are largest. 2. Other spiritual gifts besides knowledge follow in their growth the same law.(1) Hope is increased by imparting it. If I have strong confidence in the success of any enterprise, and if I succeed in inspiring others with my confidence, it is not at any expense to my own expectation. The same thing is true of —(2) Courage. A brave man inspires others to heroism, but his own courage is not diminished when it enters into other souls; it is stimulated and invigorated.(3) The one central element of the spiritual life, love — the love that is the fulfilling of the law. 3. We say sometimes in our prayers that God is not impoverished by giving nor enriched by withholding. That is true of Him because He is a Spirit, and because the law of His nature and of His action is a spiritual law. But man is a spirit also; and the saying is therefore true of man. By giving man is not impoverished — by giving spiritual gifts. A man's temporal possessions may sometimes be diminished by bestowing them, but the man's true self is enlarged by every bounty that it disposes. III. Have we not verified the doctrine taught by the Concord philosopher? And in doing so HAVE WE NOT FOUND THE STRONGEST REASON FOR BELIEVING WITH PAUL THAT THERE IS A RADICAL DIFFERENCE BETWEEN THE PHYSICAL AND THE SPIRITUAL WORLD. Do not the body and the spirit belong to different kingdoms? Is there not a higher nature in man which is not subject to the law of the conservation of energy, and of which physical science knows absolutely nothing? And is there not, therefore, reason for believing that the death of the body, which is under physical law, is not the death of the higher nature, which is not under physical law; that the spirit of man may continue to exist after the body has ceased to exist? 1. Man is not wholly mortal, but neither is he wholly immortal. He is flesh as well as spirit. In which of these realms does he chiefly live? Is his ruling love given to the things of the flesh or to the things of the Spirit? If the former is true of him, then the law of his nature is the law of the lower realm. The things on which his heart is chiefly set are things which he can only have by depriving his fellows. The very condition of his life is warfare, and the warfare into which his ruling choice enlists him is fierce and fatal; sooner or later the devourers themselves must be devoured. The minding of the flesh is death. 2. It is a sad and bitter life that any man leads who sets his chief affections on the possessions and goods of the material world. Because he is a spiritual being his ruling choice ought to take a higher range. The gains that are most precious to him are those that fall to him while he is enriching others. 3. It is quite possible for man to carry this spiritual force down into the lower realm, there to subjugate the devourers. It is possible to substitute the principle of communion and combination for the principle of competition in the getting and the using of material things. That, indeed, is the very law of progress in civilisation. And the thousand wars of old will never cease, and the thousand years of peace will never come, till men stop putting their trust in the methods of competition and begin to build the fabric of their industrial and social life on the principle of cooperation — till they walk no longer after the flesh, but after the Spirit. That day will not be hastened by disputing or fighting or legislating, any more than the growing of the grass will be hastened by firing cannon over your lawn, or marching troops across it, or making speeches to it. But you and I, in our time, can have something of the light and glory of it in our homes and in our lives if we will only treasure the truth we have found today. (W. Gladden.)
1. The disposition.(1) The expression is an abstract one. The apostle touches a principle which he finds at work, and laying hold of it says, "I wish you to look at it so that you may see its nature and tendency," just as a physician might describe the symptoms of a disease.(2) This disease is named the mind of the flesh. This "minding" is like other verbs in which the organ gives the name to the act. When we put our hand to a thing we handle it, the eye, to eye it, the affections, to affect it. "Minding the flesh" is not gross vice, but simply worldly mindedness. 2. The consequence. To be carnally minded is —(1) Death.(a) It is the forerunner of eternal death. For such a disposition could never find a home in heaven.(b) A sign of present spiritual death — a deadness to spiritual things,(2) Enmity against God — a condition which men do not realise. Only conscious of indifference or ignorance, they resent the charge of enmity. But the apostle describes a tendency, ready at any moment, at any pressure of God's demands, to break out in hostility.(3) Is not subject to the law of God. "Law" here is equivalent to "will." The law which worldly mindedness follows is what it and not what God likes. It must be taken away.(4) Cannot please God. II. THE SPIRITUAL MIND. 1. How it is produced. "If so be that the Spirit of God dwelleth in you." No man is spiritually minded by nature. Respecting this Holy Spirit, note —(1) His importance. The dispensation under which we live is called the "dispensation of the Spirit." While Christ is our only hope, upon the Holy Spirit depends our entire success.(2) His mystery (John 3:8).(3) His position. It is safer to honour Him too much than too little when we know that the sin of neglecting Him will never be forgiven either in this world or in the world to come.(4) The privileges He introduces — regeneration, help, comfort, sanctification. 2. Its characteristics.(1) Life. Material life is union of body and soul. True life in the mind is contact with the objects which draw out all its susceptibilities, On becoming spiritually minded we cater on a new world of spiritual realities. As experienced here, it is spiritual life; as experienced here. after, it will be eternal life. All other life is death because it is in union with perishing things and all its elements are dying.(2) Peace. Life in sunshine. In proportion as we become spiritually minded is our peace secured. And that peace rests not upon a foundation which may be disturbed by conscience, poverty, or bereavement. "Nothing can separate us," etc. 3. The privilege of which this mind is the seal — Christ's Spirit. A man may have much that bears the semblance of piety — a head stored with knowledge, a mouth full of argument, a life full of work. "But if any man have not the Spirit of Christ, he is none of His." As a matter, then, of fact, every man may test his condition and state by this proof. (P. Strutt.)
1. It is not future, but present, and arises from the obtuseness or the extinction of certain feelings and faculties which, if awake to their corresponding objects, would uphold a life of thoughts and sensations and regards, altogether different from the life of unregenerate men. Just figure an affectionate father to have all the domestic feelings paralysed. Then would you say of him that he had become dead to the joys and the interests of home. And the death of the carnally minded is a death to all that is spiritual — a hopeless apathy in all that regards our love to God and righteousness. 2. And such a death is not merely a thing of negation, but of positive wretchedness. For with the want of all that is spiritual about him, there is still a remainder of feeling which makes him sensible of his want, and a remorse and a terror about invisible things, even amid the busy appliance of this world's opiates. And there are other miseries which spring up from the pride that is met with incessant mortification — from the selfishness that comes into collision with selfishness — from the moral agonies which essentially adhere to malice and hatred, and from the shame that is annexed to the pursuits of licentiousness. All these give to the sinner his foretaste of hell on this side of death. II. From what we have said of the death of those who are carnally, you will be at no loss to understand what is meant by THE LIFE OF THOSE WHO ARE SPIRITUALLY MINDED. We read of those who are alienated from the life of God, and to this it is that they find readmittance. The blood of Christ hath consecrated for them a way of access; and the fruit of that access is delight in God — the charm of confidence, of a new moral gladness in the contemplation of God's character, an assimilation of their own character to His, and so a taste for charity and truth and holiness; and a joy, both in the cultivation of all these virtues and in the possession of a heart at growing unison with the mind and will of God. These are the ingredients of a present life, which is the token and the foretaste of life everlasting. III. THE PEACE OF THOSE WHO ARE SPIRITUALLY MINDED. There are two great causes of disturbance to which the heart is exposed. 1. A brooding anxiety lest we shall be bereft or disappointed of some object on which our desires are set. The man who is spiritually minded rises above this, for there is an object paramount to all which engrosses the care of a worldly man; and so what to others are overwhelming mortifications, to him are but the passing annoyances of a journey. To him there is an open vista through which he may descry a harbour and a home, on the other side of the stormy passage that leads to it; and this he finds enough to bear him up under all that vexes and dispirits other men. 2. There is nought in the character of the spiritually minded that exempts them from the hostility of other men; but there is the sense of a present God in the feeling of whose love there is a sunshine which the world knoweth not; and there is the prospect of a future heaven in whose sheltering bosom it is known that the turbulence of this weary pilgrimage will soon be over; and there is even a charity that mellows our present sensation of painfulness, and makes the revolt that is awakened by the coarse and vulgar exhibition of human asperity to be somewhat more tolerable. (T. Chalmers, D. D.)
1. The objects which a spiritually minded man regards. There is a spiritual as well as a material, an intellectual, and a moral world — a world the existence and contents of which are not ascertained by the exercise of the senses, nor by the mere exercise of intellectual energy; "for eye hath not seen," etc. They are, however, graciously revealed to us by the Spirit in the Scriptures; they comprehend the existence, character, and government of God; the responsibility, guilt, and depravity of man; the person, character, and mediatorial work of the Redeemer; the instructions and influences of the Holy Spirit; the graces which adorn the Christian character; and the glory to which the believer is graciously destined. 2. The manner in which a spiritually-minded man regards these objects. He has a spiritual discernment, in the exercise of which he regards spiritual things in a totally different way than he did before. The things themselves remain the same, but he is changed. He regards them now —(1) Devoutly. He meditates on them not as matters of mere speculation, but as the means of holiness and of eternal life. You may think of religion in all its aspects and yet he as far from all spiritual contact with religion itself as the astronomer is from the star he contemplates. But if you think of them devoutly, your thoughts will be accompanied with such feelings as correspond with their character and importance.(2) Supremely. Not that he disregards those which are secular and temporal, but to him their importance is secondary; "he seeks first the kingdom of God and His righteousness."(3) Habitually. It is no uncommon thing for a worldly-minded man, under the influence of strong excitement, to direct his attention to spiritual things, and with some degree of anxiety. But his regard is as transitory as the excitement by which it was occasioned. But spirituality is the law of the mind of a spiritually-minded man, and it displays itself both by its resistance to evil and by its pursuit of good.(4) Practically. Its internal influence on the heart is indeed invisible, but this is always connected with visible effects, like the sap which secretly circulates through the tree, and then exhibits its existence by the fruit. "By their fruits ye shall know them." 3. The general principles by which a spiritually-minded man's regard to these objects is regulated. (1) (2) (3) (4) (5) (6) II. THE LIFE AND PEACE WITH WHICH SPIRITUAL MINDEDNESS IS CONNECTED. 1. To be spiritually minded is life. This life is —(1) Real. A speculative knowledge of the gospel is not life; nor is a performance of the ceremonies of religion; nor a visible union with the Church. These things may adorn the worldly-minded professor, as fragrant flowers adorn the lifeless corpse. There is no life, unless you live by the faith of the Son of God.(2) Is of the highest and noblest character. The lowest degree of life is vegetable life; the next is animal; the next is intellectual. But beyond all these is spiritual life, which assimilates its possessor to its Divine source. 2. To be spiritually minded is peace. This peace arises from —(1) Pardon, for, "being justified by faith we have peace with God."(2) Confidence in God; "Thou wilt keep him in perfect peace whose mind is stayed on Thee."(3) The smile of God, when we walk in the light of His countenance.(4) Peace in affliction; for "in the world ye shall have tribulation, but in Me ye shall have peace."(5) Peace in death; for "mark the perfect man, and behold the upright, for the end of that man is peace." III. THE MEANS BY WHICH SPIRITUAL MINDEDNESS MAY BE PRODUCED AND PROMOTED. 1. Carefully avoid everything which is opposed to spirituality of mind. 2. Contemplate the Word of God in the exercise of faith. 3. Pray without ceasing. (J. Alexander.)
1. Renewal of the mind by the Spirit (John 3:6, 7). 2. Abstraction of the mind from the world. 3. Exercise of the mind on spiritual objects. II. WITH WHAT THIS STATE OF MIND IS IDENTIFIED. "To be spiritually minded," according to "the wise men after the flesh," is to be mad; according to the votaries of sensual pleasure, is to be melancholy; according to the Word of God, "life and peace." Spirituality of mind is — 1. The evidence of spiritual life. It is not natural to nor acquired by man. No cause is adequate to the production of it but the Holy Ghost. He, therefore, who is "spiritually minded" has the witness of the Spirit that he is "born of God." In the feelings of life experienced, and the functions of life performed, there is the evidence of life. 2. The element of a happy life. "To be spiritually minded is life and peace." It yields pure and permanent enjoyment when all other sources fail, and in every variety and change of circumstance, and is productive of perfect felicity in heaven. 3. The earnest of eternal life — both as a pledge that it shall be given, and as a part already given (vers. 29, 30; John 4:14). III. HOW THIS STATE OF MIND MAY BE ORIGINATED AND PROMOTED. By — 1. Dependence on the Spirit of God. 2. Attendance on the means of grace. The Spirit ordinarily works by means, the chief of which are the study of the Scriptures, private devotion, and public worship. 3. Seclusion from the world. Not that lawful occupation is incompatible, but there is in the world much that has tendency to sensualise the mind; and the further we remove from the sphere of its attraction, the better for the cultivation of this grace. 4. Christian converse. When Christ talked with two of His disciples by the way, their hearts burned within them. 5. Meditation on death and the world to come.The subject may be viewed and improved — 1. As a test of character. 2. As an excitement to joy. (G. Corney.)
II. WHENCE HAVE WE IT? 1. Its efficient cause is the Holy Spirit. To awaken conscience from its sleep, to turn the will from its waywardness, to eradicate the seeds of evil, and to fill the heart with love for whatever is holy, is the province of the Holy Spirit, and of Him only: "That which is born of the flesh is flesh," etc. 2. The instrumental means is "the Word of God," which by the Spirit, is made "effectual in them that believe." "Sanctification of the Spirit, and belief of the truth," go together. The Spirit uses the truth to obtain influential access to man's soul, in all its parts — to the understanding, that it may be opened; to the judgment, that it may be convinced; to the will, that it may be subdued; to the conscience, that it may be restored to its rightful supremacy; to the affections, that they may be set on God and heaven. III. IN WHAT FORMS DOES IT MANIFEST ITSELF? 1. In the quickened condition of the religious sensibilities; the transformation of "the heart of stone into the heart of flesh." "To be carnally-minded is death." While a man is in this state, he is dead to all the objects and interests of the spiritual world. Of "the beauty of holiness" he has no knowledge. The favour of God has no part in his aspirations, and the eternal and unseen never occasion a serious thought. Hence, awakened sensibility is the first sign of an inner life. We feel spiritually. There is a keen sensitiveness to the presence of evil. The favour of God is life to us. True, it may be "life" without "peace." But life it is, and must be. Spiritual emotions, be they painful or be they joyous, can come only from a spiritual mind. A tear is as good a sign of life as a smile. But remember that this awakened sensibility is a thing of degrees. The mind of the Spirit belongs as truly to "the babe in Christ" as to "the perfect man"; to the awakened sinner, in his first convictions, as to the triumphant saint just entering on his rest. There must be life in us, while we are manifesting any of the functions of life. 2. In the increasing prevalence of religious thoughts and affections. "They that are after the Spirit do mind the things of the Spirit." The thoughts make the man, and the thoughts are the man. He is "carnal," if he gives the first and largest place in his heart to the things of the world; he is "spiritual," if he gives that preeminence to the exercises of faith. 3. In the centering of its best affections in a personal Saviour, as the medium through which the soul orders all its intercourse with the heavenly world. IV. ITS FRUITS AND EXPERIENCES. "Life and peace." There is the life and peace of — 1. The resting and settled heart. The life of carnal-minded men is one of miserable unrest, which comes of their doing violence to a law of their being. They have taken up with something below that which their souls were made and fitted for. But the spiritual man in the midst of a conflicting, shifting, uncertain, and unstable world, rests in the Lord. 2. The resigned and submissive will, walking confidently after Divine guidance. In the embarrassments of moral choice, in the oppositions of conflicting duties, we look to have the mind of the Spirit. 3. Spiritual liberty. There is a service which may be laborious, exact, and costly, but it is the service of a bondsman — of one who is labouring to obey, before he has been fully brought to believe. But the spiritual mind changes constraint into cheerfulness, and duty into happiness, and the restless activity of a self-devised and legal worship into the calm repose of a commanded and accepted sacrifice. 4. Devotion. For, having the Spirit, we have in ourselves an agency for helping our infirmities. He moulds us into the praying form, suggests to us praying thoughts, forms in us the praying habit. V. THE BEST MEANS OF ATTAINING IT. 1. Prayer for the influences of that Spirit through whom this great gift comes to us. The most eminent effusions of the Spirit were not only afforded to prayer, but appear to have taken place at the very time these sacred exercises were being performed (Ezekiel 36:37; Acts 2:1). 2. The cultivation of such tempers as are most congruous with His revealed character, and calculated to invite His gracious presence in our souls. "Grieve not the Holy Spirit of God." A Spirit of "love," He is grieved at the indulgence of envious and malignant passions. A Spirit of "supplication," He is grieved when we grow remiss in the exercises of devotion. He cannot, as a Spirit of "holiness," remain in a heart to be the companion of unforsaken sin. And as we retest not grieve the Author of the spiritual mind, so we must be careful not to "quench" His sacred influences. The gifts of the Spirit are not bestowed upon us to lie idle. Their fruitfulness depends upon their being kept in constant exercise. 3. All those tendencies which the apostle includes under the name of the "carnal mind," must be brought into subjection. The flesh and the Spirit cannot reign together. Hence we are required to "mortify the deeds of the body." And this we do by denying them indulgence. 4. The observance of stated seasons of religious retirement. 5. Making subservient thereto things which are not spiritual — pressing into a sanctified service every turn in the lot of life. "It is a great art," as Bishop Hall says, "to learn the heavenly use of earthly things." As the raging fire turns everything which is cast into it into its own nature; or as the flower makes common use of the rain and the snow drift, the sunbeam, and the dew, to minister to the nourishment and support of its own vitality; so, by the power of a Divine affinity, does the spiritual mind assimilate all things to itself. 6. The study of those practical models of Christian character which are given to us in the Holy Scripture. 7. Above all looking to Christ, the great Exemplar, as in all things, so in this. (D. Moore, M. A.)
(C. A. Barrel.)
1. A life of holiness is calculated to fill the mind with the richest enjoyment, and raise it to its highest state of improvement. The objects of contemplation that lie before the believing mind are dignified and worthy its occupancy. 2. A life of piety furnishes the heart with those affections which give it the highest pleasure, and best promote its improvement. There is no small object in God's kingdom. If He is not the immediate object of the affections of His people, still they have a noble object. If they love His law, His gospel, His government, His Church, or even the humblest individual in His household, there is no one of these affections of which angels would be ashamed. 3. Piety cultivates a better conscience than can be found in the carnally-minded. Other things being equal, he is far the happiest man who has the purest conscience, who most promptly applies for its decision, and most cheerfully obeys its dictates. Still, in every good man, conscience is more or less honoured and cultivated, while in the opposite character it is hated and neglected as Heaven's unwelcome sentinel. 4. A life of piety promotes happiness. To be spiritually-minded is life and peace. This is a point that will generally be con. ceded. It is said, however, that there are some whom religion has made unhappy. They are cut off from the pleasures of sense, while their hopes of glory and their enjoyment of God are too inoperative to render them happy. That in many cases this appears to be true there is no doubt; but there can be as little doubt that the failure is chargeable, not to religion, but to its absence. 5. There is opened before the believer a vast resource of comfort. He has joy in God through our Lord Jesus Christ, whom having not seen we love, and in whom though now we see Him not, yet believing, we rejoice with joy unspeakable and full of glory. He has fellowship with the Father, and with His Son Jesus Christ. He enjoys the ministry of angels. He is conscious of penitence, and has ordinarily a hope of forgiveness. He is permitted through rich grace to cast an eye forward toward heaven as his everlasting home. 6. The covenant that binds him to his Lord is an everlasting covenant, well ordered in all things and sure. Hence, while he is assured that to live is Christ, he is equally confident that to die would be gain. What he shall be it does not yet appear. (D. A. Clark.)
2. But the way we look at both death and life is partial and illusive. This verse gives us the views of one occupying a point of view different to the one we are accustomed to take. I. DEATH CONSIDER AS THE MINDING OF THE FLESH. 1. That death is the cessation of activities which befalls the living body, is a natural, but cannot even we see it is a partial way of viewing it? For what we deplore when our friends die is not chiefly the disappearance and decay of their bodies, but the withdrawal of that mind and heart from our society of which the body was but the instrument. 2. The answer which these words give to the question, What is death? speak of what it means to the conscious soul. A soul which finds its aims and expends its energies in catering for the needs and pleasures of its bodily instrument, is virtually dead. And why? First, if the aims of the soul be confined to its perishing tenement, it follows that the soul's occupation and pleasures will be gone when the body dies. And, besides, there is the ignoble procedure of making it the chief employment of the higher powers of our nature to cater for the lower. Now, the Scriptures are very far from countenancing neglect of the body; they exalt it as the instrument of Christian service, the temple of God. And a body in cheerful health is no small aid to the attainment of health of soul. What is called death of the soul here, is not such minding of the body as promotes its efficiency for worthy work, but such minding of it as makes the soul the slave of the body, its chief object to minister to its indulgences and pleasures. 3. That, I need not say, is a very different thing from death as we understand it. Is there any reason why things so different should be called by the same name? What is the death of the body? When the constant changes which go forward in the body nourish and preserve its life, it lives; but when they cease to do that, then it dies. But, observe, a dead body does not cease to be the subject of changes; on the contrary, they go forward; they consist of the repulsive changes of lingering decay and corruption. Now does not that justify the parallel of the apostle? The death of the soul is not its ceasing to think, to feel, to will, but its thinking, feeling, willing in base unworthy ways, as unlike its proper ways of acting as the odious processes of bodily corruption are unlike the fair processes of life. II. LIFE CONSIDERED AS THE MINDING OF THE SPIRIT. The soul's occupying itself mainly with aims and efforts belonging to its higher nature. It recognises its duties to others and to God, and its endeavours are made to discharge these though at cost of self-denial to the body. To follow Christ is its life task. To be approved of Christ its reward; to see Christ, and to resemble Him, its eternal happiness. These are the things it "minds," and the body is the servant which aids it in doing so. The ideal, indeed, is not reached here, but the ceaseless and earnest effort after the ideal is the conflict of the Christian life. He who engages in it minds the things of the Spirit. And in proportion as it is attained, and the soul, rising superior to the claims of the flesh, feasts its powers on the things unseen and eternal, and labours at its task here with reference to them, and to Him who dwells there, in that proportion the soul lives; occupies itself in a way which trains it for immortality, and prepares it to see God. (T. M. Herbert, M. A.)
(Thomas Horton, D. D.)
1. Enmity. (1) (2) 2. Insubordination — transgressing the law of God. 3. Utter incompatibility with His nature. II. GOD'S ATTITUDE TOWARDS IT. 1. He can only regard it with displeasure. 2. This is evident from His Word, procedure, and threatenings. (J. Lyth, D. D.)
1. The kindest of beings; from His — (1) (2) 2. The most lovable. 3. The greatest. He is infinite in wisdom, power, etc. II. ITS SUBJECT. 1. The mind — the noblest part of man, because — (1) (2) 2. The carnal mind — carnal because of its — (1) (2) (3) III. ITS EVIDENCES. 1. Aversion from communion with God. 2. Wilful disobedience to His known commands. 3. Opposition to Him. 4. Hatred to His followers.Conclusion: This teaches us — 1. That all mankind are naturally degenerate. 2. That an entire change of mind is necessary to salvation. 3. That this change should be our serious concern. (Biblical Treasury.)
1. We are not to suppose that the unregenerate man is at enmity with God according to the character which he usually forms of Him, He commonly thinks of God only as a great, wise, and good Being; and he feels no sentiment of opposition to the attributes of wisdom, greatness, or goodness. But His supreme authority as the governor of the world, His infinite purity and holiness as hating, and His justice as avenging, sin are kept out of sight; a being is framed in their imagination very much resembling themselves. 2. This enmity is not to be considered as personal, but rather as a dislike of the government which God exercises, and of the laws which restrain us from any course we are desirous to pursue, or require from us what we feel no disposition to perform; and enmity against them may be properly said to be enmity against God, for it resists His authority. Hence the carnal mind "is not subject to the law of God." 3. Again, we are not to understand that the carnal mind is totally destitute of everything that is good. It is sufficient to say that there is in all a natural tendency to approve and do things which it has pleased God to condemn and forbid, and a natural dislike of many duties which He has thought fit to enjoin. II. WHAT PROOFS OF THIS DO WE EXPERIENCE IN OURSELVES OR SEE IN OTHERS? Do we, upon the careful review of our lives, perceive that the love of God has been our first and ruling principle, that our chief desire has been to glorify His name, and to fulfil His commands? And do we find the same disposition in others? Are the sins committed in the world committed through ignorance? Does the sinner repent of them and forsake them as soon as he hears they are contrary to the Divine will? Do our children discover a bias, even from their early infancy, to what is right? Alas! I need not proceed in an inquiry which begins already to assume the air of sarcasm. Let us, however, press the matter home upon our own consciences. Do not we find it a labour to do what is right? Does not even self-interest lose its efficacy? And when our fears of misery, or our desires of happiness, induce us to attempt God's service, how numerous, how powerful are the difficulties which arise to deter us! Conclusion: Let us learn — 1. Humiliation. To be at enmity with God is indeed a deplorable state of mind, for it is enmity with perfect truth, justice, goodness, purity. 2. The unspeakable value of an atonement. Great as our vileness may be, there is a way in which we may have access to God, and in which He will receive us graciously. 3. The necessity of Christian vigilance, of self-denial, and earnest supplication for the influence of the Holy Spirit. (J. Venn, M. A.)
I. A FEELING ON THE PART OF HIM WHO IS ITS OWNER OF HOSTILITY AGAINST GOD. 1. This necessarily comes out of the very definition of the carnal mind. If the law of God be a law of supreme love toward Himself, how is it possible for that mind to be in subjection to such a law whose affections are wholly set on the things of the world? It not only is not subject to this law, but it cannot be so — else it were no longer carnal. 2. But this is not only logically true, it is also true physically and experimentally. There is no power in the mind by which it can change itself. It can, e.g., constrain the man in whom it resides to eat a sour apple rather than a sweet. But it cannot constrain him to like a sour apple rather than a sweet; and it has just as little power over the affections toward God as it has over the taste. There are a thousand religious-looking things which can be done; but, without such a renewal of the Spirit as the Spirit itself cannot achieve, these things cannot be delighted in. We can compel our feet to the house of God, but we cannot compel our feelings to a sacred pleasure in its exercises. We can bid our hands away from depredation, but we cannot bid away covetousness. 3. And when I charge you with enmity against God you may be ready to answer, that really we are not at all aware of it. On which we have to observe, that your greatest enemy will excite no malevolent feeling so long as you do not think of him. When one is in a deep and dreamless slumber his very resentments are hushed into oblivion. And so of you who are not awake unto God — are you no judges of the recoil that would come upon your spirits did He but stand before you in all His truth, justice, jealousy, and holiness. The manifestation of God as He actually is would call forth of its hiding place the unappeasable enmity of nature against Him. II. IF WE CANNOT PLEASE GOD WE NECESSARILY DISPLEASE HIM; nor need we to marvel why all they who are in the flesh are the objects of His dissatisfaction. We may do a thousand things that, in the exterior of them, bear a visible conformity to God's will, and yet cannot be pleasing to Him. They may be done from the dread of His power, or to appease the restlessness of an alarmed conscience, or under the influence of a religion that derives all its power from education or custom, and yet not be done with the concurrence of the heart. And however multiplied the offerings may be which we laid on the altar of such a reluctant obedience, they will not and cannot be pleasing to God. Would my father amongst you be satisfied with such a style of compliance and submission from your own children? So the frown of an offended Lawgiver resteth on everyone who lives in habitual violation of His first and greatest commandment. That enmity which now perhaps is a secret to himself will become manifest on the great occasion when the secrets of all hearts shall be laid open, and the justice of God will then be vindicated in dealing with him as an enemy. Conclusion: It is only by taking a deep view of the disease that you can be led adequately to estimate the remedy. There is a way of transition from the carnal to the spiritual; from the enmity to the love of God, and that is through Christ. The trumpet giveth not an uncertain sound, for it declares the remission of sin through the blood of Jesus, and repentance through the Spirit which is of His giving; and your faith in the one will infallibly bring down upon you all the aids and influences of the other. (T. Chalmers, D. D.)
I. THE OBLIGATIONS WHICH RATIONAL CREATURES ARE UNDER TO LOVE GOD. 1. He possesses every perfection, and in Him every perfection is infinite. 2. He stands to us in the important relations of Creator, Preserver, and Benefactor. 3. He has so loved the world as to give His only begotten Son for its salvation. 4. His requirements are reasonable. Can He require anything less than the supreme love of Himself? Is He not worthy of our unlimited confidence? II. THE MANNER IN WHICH THE ENMITY OF THE CARNAL MIND AGAINST GOD DISCOVERS ITSELF. In — 1. Disobedience of the commands of God. 2. Neglect of communion with God. 3. Dislike to the image of God, as reflected upon His people. 4. Aversion to the method of salvation which God has revealed in the gospel. 5. Delight in the society of persons who are alienated from God. III. THE LESSONS WHICH THE SUBJECT IS CALCULATED TO AFFORD US. We see — 1. How deplorable is the state of man compared with what he was when he came out of the Divine hands. 2. That those persons are much mistaken who, whilst they are severe in condemning all offences which affect society, think little of the evil of such sins as are committed principally against God. 3. The necessity of regeneration. (Essex Congregational Remembrancer.)
1. The understanding of man, however rational, is carnal (Colossians 2:18).(1) In its conceptions of the Divine Being, of His worship, and of the way of acceptance with Him (Romans 1:23).(2) In its ideas of the holy law of God (Romans 7:14).(3) In its views of the gospel. Some understand by it nothing but the history of Christ; others only a set of good precepts; others a kind of new law, offering us salvation on easier terms than the old law. "The natural man receiveth not the things of the Spirit of God." Many hear the truths of the gospel plainly preached for years, and never understand them. To many others its great doctrines seem nonsense, and they revile them accordingly. And the apostle says it cannot be otherwise (1 Corinthians 2:14). 2. The will is also carnal. "It is not subject to the law of God." It rejects those things which are truly good and excellent, while it chooses those things which are bad and hurtful (John 5:40). 3. The affections, such as hope, desire, and love, are also carnal (ver. 5). "What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?" These are the inquiries of carnal persons; not, "What shall I do to be saved?" not, How shall I please and glorify God? II. MAN, BEING CARNAL, IS IN A STATE OF ENMITY AGAINST GOD. This is the very essence of sin; the transferring that love, which is due to God, to His creatures, and to sin. It is turning our backs upon Him, as if He whom angels adore were not worthy of our notice. The carnal man — 1. Takes no pleasure in the perfections of God. That glorious attribute, holiness, is peculiarly obnoxious to him. 2. Greatly dislikes the spiritual worship of God. That which constitutes the joy of angels and the redeemed, is a burden: and therefore wholly omitted, or very carelessly performed. 3. Is in opposition to the law of God. The law is holy, and just, and good; it requires only that we should love Him supremely, and our neighbour disinterestedly. God certainly has a right to require this; and it is our most reasonable service; but the carnal mind refuses submission. Nor is the enmity of the carnal mind against the gospel less than that against the law. The proud Pharisee disdains to submit to the righteousness of Christ; the carnal worldling, intent upon his land, his oxen, etc., begs to be excused; the vain philosopher, puffed up with his mental acquirements, cavils at all its humbling doctrines. 4. Contemns or hates God's people. (G. Burder.)
1. In His truth. This is shown (Psalm 50:17; Hosea 7:12) —(1) In men's unwillingness to believe any Divine truth, or to meditate upon it. Men shun the thoughts of what they do not love. It is hard to believe Divine truths; because they are against the interests of our lusts, and the more Divine, the more unwilling are we to close with them. If the Word lays hold upon a man, he endeavours to shake it off as a man would a serjeant who comes to arrest him (Romans 1:28). Have not men often had secret wishes that some truths were blotted out of the Bible; because they face their consciences, and damp their pleasures? When men cannot shake off a truth, but it sticks fast in them, yet they have no pleasure in the consideration of it, which would be if there were a love to God; for men love to read over the letters which are sent by them to whom they have an affection.(2) In their opposition to it. God's truths cast against a hard heart are like balls thrown against a stone wall, which rebound the further from it. Sin, as a garrison in a city, is up in arms upon any alarm from its adversary (1 Kings 22:8; John 3:19, 20).(3) If men do entertain truth, it is not for truth's sake, but for some other by-end. Judas follows Christ for the bag.(4) If men do entertain truth, it is with unsettled affections, and much mixture. The Jews cry Hosannah to Christ one day, and crucify Him the next. Some were willing to rejoice in John's light, which gave a lustre to their minds, not in his heat, which would have given warmth to their affections. Our hearts are like lute strings, changed with every change of weather, with every temptation.(5) In a carnal improvement of truth. Some endeavour to make truth subservient to lust, as when men hear of God's willingness to pardon they will argue from hence for deferring their repentance (Psalm 94:7). Wicked men father their sins upon God's Word. A liar will find a refuge in Rahab's lie for preserving the spies. Some will venture into all kind of wicked company, from Christ's example. As the sea turns fresh water into salt, so a carnal heart turns Divine things to carnal ends. 2. In the duties God doth enjoin.(1) Unwillingness to it. If men do come to God, it is a constrained act, to satisfy conscience. If conscience, like a taskmaster, did not lash them to duty, they would never perform it. If we do come willingly it is for our own ends (Isaiah 26:16). This unwillingness is a wrong to His providence, as though we stood not in need of His assistance, and a wrong to His excellency, as though there were no amiableness in Him to make His company desirable.(2) Slightness in the duty.(a) In respect of time. As men reserve the dregs of their life, their old age, to offer up their souls to God; so they reserve the dregs of the day, their sleepy times, for the offering their service to God.(b) In respect of frame. We think any frame will serve God's turn. In worldly business you may often observe a liveliness in man; but change the scene into a motion towards God, and how suddenly does this vigour shrink.(3) Weariness in it. How tired are we in the performance of spiritual duties, when in the vain triflings of time we have a perpetual motion! How will many force themselves to dance and revel a whole night, when their hearts will flag and jade at the first entrance into a religious service (Malachi 1:13).(4) Neglect of expecting answers to prayer. They care not whether their letters come to God's hands or no, and therefore care not much for any returns from Him; whereas if we have any love for a person we send to, or value of a thing we send for, we should expect an answer every post. If God does not answer us, naturally we cast off the duty, and say with those in Job (Job 21:15). They pray not out of conscience of the command, but merely for the profit; and if God makes them wait for it, they will not wait His leisure, but solicit Him no longer. II. ITS CAUSES AND REMEDIES. 1. Dissimilitude between God and a natural man. As likeness in nature and inclinations is a cause of love, so dissimilitude and unsuitableness is a cause of hatred. God is infinitely holy, man corrupt. Darkness and light, heaven and hell, are directly contrary, so is Christ and Belial. The remedy, then, will be to get a renewed nature, the image of God new formed in the soul. 2. Guilt. Men fly from God out of shame; they consider the debts they owe God are great, and naturally debtors fly from their creditors. Terror is essential to guilt, and hatred to a perpetual terror. The remedy, then, is to labour for justification by the blood of Christ, which is only able to remove that guilt which engenders our hatred. 3. God's crossing the desires and interests of the flesh. All hatred arises from an opinion of destructiveness in the object hated. And a sinner being possessed that his darling sin is inconsistent with the holiness of God's law, hates God for being of a nature so contrary to that which he loves. The Jews expecting an earthly grandeur by the Messiah was the cause that they were the more desperate enemies to Christ. The remedy, then, is to have a high esteem of the holiness and wisdom of the law of God, and the advantages He aims at for our good in the enjoining of it (1 John 5:3). 4. Love of sin. The more we love that which hath an essential enmity against God, the more we must hate that which is most contrary to it. Light must be odious when darkness is lovely. The remedy, then, is to endeavour for as great a hatred of sin as thou hast of God; to look upon sin as the greatest evil in itself, the greatest disadvantage to thy happiness. 5. Injury we do to God. Whereas the person injured might rather hate, yet the person injuring hath often the greatest disaffection. Joseph's mistress first wronged him, and then hated him. Saul first injured David, and then persecuted him. The remedy, then, is to endeavour a conformity to God's holy will; to think with thyself every morning, What shall I do this day to please God? 6. Slavish fear of God. Men are apt to fear a just recompense for an injury done to another; and fear is the mother of hatred. A fear of God as an inexorable judge that we have highly wronged will nourish an enmity against Him. Then, be much in communion with God; strangeness is the mother of fear; we dread men sometimes, because we know not their disposition. Consider much the loveliness and amiableness of His nature, His ardent desire that thou wouldst be His friend more than His enemy. 7. Pride. Men lift up the pride of reason against the truth of God, and the pride of heart against the will of God. Then endeavour after humility. 8. Love of the world (1 John 2:15; James 4:4). Despise the world, and the devil hath scarce any bait and argument left to move thee to an enmity against God. III. THE IMPROVEMENT. 1. The information to be derived from the subject.(1) How desperate is the atheism in every man's heart by nature! The desperateness of this natural enmity will appear —(a) In that it is as bad, and in some respects worse, than atheism. An atheist does not so much affront God as a man who walks as if there were no God. The atheist barely denies God's being, the other mocks Him (Jeremiah 32:38).(b) In that it is of the same nature with the devil's enmity. Natural men have a diabolical nature (John 8:44; Matthew 16:33), and every natural man is a friend to the devil. There are but two sovereigns in the world, one rightful, and the other usurping. If we are enemies to the right sovereign, we must be friends to the usurper (2 Corinthians 4:4).(2) What an admirable prospect may we take here of God's patience! (Romans 3:4).(3) Hence follows the necessity of regeneration. This division between God and His creature will not admit of any union without a change of nature.(4) Hence follows the necessity of applying to Christ. It is Christ only that satisfies God for us, by the shedding of His blood, and removes our enmity by the operation of His Spirit. 2. Exhortation.(1) To sinners. Lay down thy arms against God. Lament this enmity, and be humbled for it.(2) To regenerate persons. (a) (b) (c) 3. Motives.(1) Consider the disingenuity of this enmity. (a) (b) (a) (b) (c) (d) (e) (a) (b) (S. Charnock, B. D.)
II. MAN HATES THE SOVEREIGNTY OF GOD. God is the Supreme Being; all things being made by Him and for Him. His right to accomplish His own desires. But what if the plans of a sovereign God require the abandonment of our most beloved objects? Must we then cordially submit? Yes, you must either love, or hate a sovereign God. III. THE CARNAL MIND HATES THE MERCY OF GOD. Here we seem to be in even more glaring inconsistency with consciousness than in any former assertion. If the mercy of God consisted in the mere direct gratification of the wants of men, our position were then false. This vague notion is wonderfully prevalent in the world, but is infinitely removed from the sublime and holy attribute called mercy in the Scriptures. It was mercy that bowed the listening ear to Abel's prayer; it was grace that inclined him to make the acceptable offering. What was the effect of that display of grace to fallen man? It kindled the passions of hell in the bosom of Cain, and the hatred, which could find no vent toward the God of mercy, fell in murderous stroke upon an innocent brother. At last the Son of God came, the Messenger of mercy. From the cradle to the tomb, He drew forth the rage and malice of men. The relations of life are such, that the religious principles of one person may very greatly interfere with the schemes of profit or pleasure formed by another; and these religious principles are the fruits of God's mercy. But the carnal mind, thwarted and checked, feels a hatred of those principles, and thus of the mercy which caused them. That renovated power of conscience is from the blessed Spirit. But how is it treated? We have reason to fear that the greater part who hear the gospel, dread and detest those very feelings and conditions of the mind. God has no other mercy than a holy mercy; no other merciful treatment of thee than to make thee holy. If this please thee not, it is because thou hast the carnal mind which hates God. Remarks: 1. The supreme love of the creature is a dreadful evil. 2. "Except a man be born again he cannot see the kingdom of God." (E. N. Kirk, A. M.)
I. THE TRUTHFULNESS OF THIS GREAT STATEMENT. It needs no proof since it is written in God's Word. But did I need witnesses, I would conjure up — 1. The nations of antiquity, and tell you of the awful deeds of mankind. 2. The delusions of the heathen. I would drag their gods before you; I would let you witness their horrid obscenities, the diabolical rites which are to them most sacred things. Then after you have heard what the natural religion of man is, I would ask what must his irreligion be? 3. The best of men who have been always the readiest to confess their depravity. 4. Your conscience. Didst thou never hear the heart say, "I wish there were no God"? Have not all men at times wished that our religion were not true? Now suppose a man wished another dead, would not that show that he hated him? Or has not thine heart ever desired, since there is a God, that He were a little less holy. Has it never said, "Would to God these sins were not forbidden"? II. THE UNIVERSALITY OF THIS EVIL. 1. As to all persons. There is in the carnal mind of an infant, enmity against God; it is not developed, but it lieth there. Young lions when tamed and domesticated still have the wild nature, and were liberty given them, would prey as fiercely as others. So with the child. And if this applies to children, equally does it include every class of men. 2. At all times. "Oh," say some, "it may be true that we are at times opposed to God, but surely we are not always so." Yes, but mark, the wolf may sleep, but it is a wolf still; the sea is the house of storms, even when it is glassy as a lake; and the heart, when we perceive not its ebullitions, is still the same dread volcano. 3. The whole of the mind is enmity against God. Look at —(1) Our memory. We recollect evil things far better than those which savour of piety.(2) The affections. We love a creature, but very seldom the Creator; and when the heart is given to Jesus, it is prone to wander.(3) The imagination. Only give man something that shall well-nigh intoxicate him, and how will his imagination dance with joy!(4) The judgment — how ill it decides.(5) The conscience — how blind it is. I might review all our powers, and unite upon the brow of each, "Traitor against God!" III. THE GREAT ENORMITY OF THIS GUILT. 1. What is God to us? He stands to us in the relationship of a Creator; and from that fact He claims to be our King. He is our Legislator, our Lawmaker; and then, to make our crime still worse and worse, He is the ruler of providence; for it is He who keeps us from day to day; and I ask, is it not high treason against the Emperor of heaven that we should be at enmity with God? 2. But the crime may be seen to be worse when we think of what God is. God is the God of love. Do you hate God because He loves you? IV. THE DOCTRINES TO BE DEDUCED FROM THIS. Is the carnal mind at enmity against God? 1. Then salvation cannot be by merit, it must be by grace. 2. Then an entire change of our nature is necessary. 3. This change must be worked by a power beyond our own. An enemy may possibly make himself a friend; but enmity cannot. (C. H. Spurgeon.)
I. THAT WE DO MANY THINGS THAT ARE AGREEABLE TO HIS LAW WITH THE WILLING CONSENT OF THE MIND. Propose the question, Would not I do this good thing, or abstain from this evil thing, though God had no will in the matter? If you would, then put not down what is altogether due to other principles to the principle of love to God or a desire of pleasing Him. You may have a very large share of estimable principles: but an enlightened discerner of the heart may look unto you and say, "I know you, that ye have not the love of God in you." For when He puts in for that share of your heart which you give to wealth, or pleasure, or reputation, then is not God a weariness? How would you like the visit of a man whose presence broke up some arrangement that you had set your heart upon? or marred the enjoyment of some favourite scheme that you were going to put into execution? Now, is not God just such a visitor? Yes; and to admit Him, with all His high claims and spiritual requirements into your mind, would be to disturb you in the enjoyment of objects which are better loved and more sought after than He. It is because your heart is occupied with idols that God is shut out of it. There is nothing monstrous in all this to the men of our world; but how must the pure eye of an angel be moved at such a spectacle of worthlessness! That the bosom of a thing formed should feel cold or indifferent to Him who formed it — that not a thought or an image should be so unwelcome to man as that of his Maker — that the creature should thus turn round on its Creator — there is a perversity here, which time may palliate for a season, but which must at length be brought out to its adequate condemnation. II. THAT A GOD DIVESTED OF ALL WHICH CAN MAKE HIM REPULSIVE TO SINNERS SHOULD BE IDOLISED AT TIMES by many a sentimentalist. It would form no deduction from our enmity against the true God that we give an occasional hour to the worship of a graven image; and it is just of as little significancy to the argument that we feel an occasional glow of affection or of reverence towards a fictitious being of our own imagination. If there be truth in the Bible, it is there where God has made an authentic exhibition of His nature; and if God in Christ be an offence to you — if you have no relish for spiritual communion with such a God — then be assured that, amid the painted insignificancy of all your other accomplishments, your heart is not right with God. III. THAT WE DO MANY THINGS WITH THE DIRECT OBJECT OF DOING THAT WHICH IS PLEASING TO GOD. Why, I may both hate and fear the man whom I may find it very convenient to please. I may comply by action; but I may abominate the necessity which constrains me. A sovereign may overrule the humours of a rebellious province by the presence of his resistless military; but you would not say that there was any loyalty in this forced subordination. IV. THAT WE DO WHAT GOD WILLS BECAUSE HE WILLS IT. The terror of His power may constrain you to many acts of obedience. Thieves, and swearers, and Sabbath breakers may, under the fear of the coming vengeance, give up their respective enormities, and yet their minds be altogether carnal. There may be the obedience of the hand, while there is the gall of bitterness in the heart at the necessity which constrains it. (T. Chalmers, D. D.)
(Thomas Horton, D. D.)
1. Men may be unconscious of their opposition, and hence infer that it has no existence. Many circumstances may conduce to this unconsciousness.(1) Men generally are without any habitual and strong impression of the reality of the Divine existence; and, therefore, their enmity has little opportunity to exhibit itself.(2) Opposition may also be kept in check by a sense of our own weakness and God's power. But conscious impotence is no indication of a heart friendly to the Most High; for give to the sinner the means of successful opposition, and then his disposition will begin to exert itself, unawed and unrestrained.(3) Mere carelessness may keep the sinner in ignorance of the interior operations of his depravity to the holiness and sovereignty of God. 2. The homage of respect paid by many to religion and its institutions may be alleged as an evidence that they are not enemies to their Maker. But the force of education, the power of conscience, the beneficial influence of Christian institutions, the love of human estimation, the energy of servile fear, are sufficient to account for all the religion of unregenerate men. 3. Nor is the glow of imaginary love to the Divine Being, sometimes felt by unconverted men, any proof that they are not His enemies. They may form erroneous conceptions of His character, contemplating Him as devoid of all those attributes which are terrible to the unholy. The most sordid and malignant beings may conceive of a God to whom their hearts would feel no repugnance. 4. The social sympathies and the decencies of life are regarded by many as proofs of some innate sparks of love to God. The mistake here arises from confounding mere instincts and the refinements of enlightened self-love with real benevolence, and from overlooking that system of restraints which Divine Providence is pleased to employ as essential to a dispensation of mercy. A sufficient evidence of the radical deficiency of these social virtues is that they often exist in conjunction with manifest indifference or open opposition to any practical acknowledgment of God. Many a polite and even humane man would blush more deeply to be found on his knees in prayer than to be seen at the gaming table or the race ground. II. MORE DIRECT PROOFS IN ITS SUPPORT. The native enmity of the human heart against God maybe inferred from — 1. Its entire selfishness. The popular philosophy maintains that ultimate regard to self is the grand law of our being, and ridicules the notion of disinterested goodness. If it be so, love to God is impossible. For against the Divine requisitions, selfishness arises, exasperated and alarmed. It can love nothing which does not secure the gratifications it covets. In the same proportion as it sees its plans thwarted, itself condemned and exposed to hell, its enmity is roused against God. 2. The erroneous and preposterous views which have been commonly entertained by mankind respecting God's character and government.(1) Look at those destitute of the light of revelation. The religious rites of the great body of mankind have been degrading and impious, as the objects of their religious veneration were impure and cruel.(2) Look at those who sit under the sunshine of the gospel. Do we not observe among nominal Christians a strong tendency to error and practical unbelief? 3. The general conduct of mankind to God.(1) "God is not in all their thoughts." Every trifle can engross the mind; but a place within it can scarcely be found for musings on the adorable attributes of Him by whom it was made. The Scriptures are neglected, or read only as the record of curious facts, and fervent prayer is odious. This general reluctance to spiritual duties is unaccountable, if there be no repugnancy in the human heart to intimate communion with God.(2) Do we not observe everywhere a disregard and resistance of the authority of God? A dislike of the law, in its spirituality and strictness, involves opposition to Him by whom it was given, and of whose moral purity it is a transcript. "The carnal mind is...not subject to the law of God, neither indeed can be." Sinners are "enemies to God by wicked works." To please the unholy, He must abandon His sceptre, or rule only for their benefit.(3) How can we account for the treatment which God's messengers have received from an ungodly world, unless there is naturally a strong aversion to pure religion, and consequently enmity against that God from whom it proceeds? Unkindness to an ambassador, who acts simply in accordance with his instructions, is universally accounted an insult to the court from which he derived his commission.(4) How has Christ been treated by sinners? 4. Experience. Every real Christian is ready to charge himself with rebellion. And is this universal consent of such as are most deeply imbued with spiritual Christianity, and have noticed most faithfully the interior actings of their depravity, to be accounted nothing? 5. The Scriptures have settled the question. Deny the native enmity of the heart to God, and its leading doctrines become wholly unintelligible. What will you make of regeneration? Does not reconciliation import a previous state of variance between the parties?Conclusion: This humiliating subject teaches us — 1. The importance of those restraints which a wise and benevolent Providence is pleased to employ in the government of mankind. Conceive of all restraints withdrawn from a world like this, full of the enemies of God. No tongue can describe, no fancy can paint, the complicated scenes of guilt and misery which would ensue. 2. The mysterious love of God to our apostate world. (J. Woodbridge, D. D.)
1. It is to be understood of nature and not of actions only. Every action of a natural man is an enemy's action, but not an action of enmity. And as waters relish of the mineral vein they run through, so the actions of a wicked man are tinctured with the enmity they spring from. Godly men may do an enemy's action, but they are not in a state of enmity. They may fall into sin as a man into a ditch, but they lie not in it. But a natural man is in a state of universal contrariety.(1) All times. It is Called a "root of bitterness," for while it remains a root, it will remain bitter.(2) In every sinful act. Though the interest of particular sins may be contrary to one another, covetousness and prodigality cannot agree, but they are all in league against God. As all virtuous actions partake of the nature of love to God; so all vicious actions are tinctured with inward enmity.(3) Against all the attributes of God. For sin being an opposition to the law of God, is consequently a contrariety to His will, and His understanding, and therefore to all those attributes which flow from His will, as goodness, righteousness, truth; and His understanding, as wisdom, knowledge. 2. This enmity is habitually seated in the mind (Ephesians 2:3; James 3:15). The mind thus infected is like those eminent persons that spread the contagion of their vices to all their attendants. The other faculties, like common soldiers, fight for the prey and booty; but the mind, the sovereign, fights for the superiority, and orders all the motions of the lower rout. There is —(1) As opposed to desire. Thus man hates God, because he turns from Him. By sin we stand indebted to God, and therefore have an aversion from Him; as debtors hate the sight of their creditors, and are loath to meet them. God's purity is too dazzling for sinful men, and therefore they cannot look upon God, but are like sore eyes that are distempered with the sun.(2) A detestation opposite to love (Colossians 1:21). This is —(a) Natural, which we call antipathy. Sin being the greatest evil, is naturally most opposite to God, who is the greatest good. So that God can never be reconciled to sin, or sin to God.(b) Acquired, which is grounded upon diversity of interests. The interest of a sinner as such consists in gratifying the importunities of his lusts; and the interest of God lies in vindicating the righteousness of His commands. This is either direct (John 15:24) or implicit. Men love not the things that God loves, and therefore may be said to hate Him. II. IN PARTICULAR — 1. Negatively. We hate not God —(1) As God. Which is impossible, because God, absolutely considered, hath all the attractives of love; as a man cannot will sin as sin, because it is purely evil, and therefore cannot be the object of the desire. We never yet met with any so monstrously base as to hate a creature as a creature, or man as man; not a serpent as a creature, but as it is venomous.(2) As Creator and Preserver. Hatred always supposes some injury, or the fear of some; and our hatred doth evaporate when we find our supposed injuries recompensed by benefits. What servant can disdain his master for feeding him? or what child hate his father for begetting and maintaining him? 2. Positively. We hate God —(1) As a Sovereign. Man cannot endure a superior; he would be uncontrollable (Psalm 12:4; Exodus 5:2). We hate God as a lawgiver, as He prohibits sin (Luke 19:27). It is impossible that man should do otherwise, because it is as natural to us to abhor those things which are troublesome as to please ourselves in things agreeable. The sea foams most, and casts up most mire, when restrained by some rock, or bounded by the shore:(2) As a Judge. Fear is often the cause of hatred. All men have a fear of God, not of offending Him, but of being punished by Him. Corruption kindles this enmity, but fear, like a bellows, inflames it. This hatred of God is stronger or weaker, according as the fear is, and therefore in hell it is in its meridian and maturity.(3) In His very being. When this fear rises high, or men are under a sense of punishment. All men are actuated by a principle of self-preservation, and when men look upon God as a punisher of their crimes, if they could, by the undeifying of God, rescue themselves from those fears, there is self-love and enmity enough against God in them to quicken them to it. Did none of you ever please yourselves in the thoughts how happy you should be, how free in your lustful pleasures, if there were no God? Now all hatred includes a virtual murder. If he who hates his brother is a murderer, he that hates God is a murderer of God. Man would have God at the greatest distance from him, and there is no greater distance from being than not being (Job 21:14; Psalm 14:1). (S. Charnock, B. D.)
1. Unwillingness to know the law of God. Men hate the light, which would both discover their spots and direct their course (Zechariah 7:11; Romans 3:10; Isaiah 28:12; Isaiah 30:10, 11). And when any motion of the Spirit thrusts itself in to enlighten them, they "exalt themselves against the knowledge of God" (2 Corinthians 10:5) and resist the Holy Ghost. Men are more fond of the knowledge of anything than of God's will. 2. Unwillingness to be determined by any law of God. When men cannot escape the convincing knowledge of the law, they set up their carnal resolutions against it (Jeremiah 44:15; Malachi 3:13; Psalm 78:10). Men naturally affect an unbounded liberty, and would not be hedged in by any law (Jeremiah 2:24). Hence man is said to make void the law of God (Psalm 119:126; Matthew 15:6). 3. The violence man offers to those laws which God doth most strictly enjoin, and which He doth most delight in the performance of. The more spiritual the law, the more averse the heart (Romans 7:8, 14). Men will grant God the lip and the ear, but deny Him that which He most calls for, viz., the heart. 4. Hatred to conscience, when it puts a man in mind of God's law. This is evidenced by our stifling it when it dictates any practical conclusions from the law. Now, since men hate their own consciences it is clear that they hate God Himself, because conscience is God's officer in them. 5. Setting up another law in him in opposition to the law of God (Romans 7:23). This men do when they plead for sins as venial, and below God to notice. 6. In being at greater pains and charge to break God's law than is necessary to keep it. How will men rack their heads to study mischief, wear out their time and strength in contrivances to satisfy some base lust, which leaves behind it but a momentary pleasure, attended at length with inconceivable horror, and cast off that yoke which is easy and that burden which is light, in the keeping whereof there is great reward. 7. In doing that which is just and righteous upon any other consideration rather than of obedience to God's will, i.e., when men will obey Him only so far as may comport with their own ends. 8. In being more observant of the laws of men. The fear of man is a more powerful curb to retain men in their duty than the fear of God. What a contempt of God is this; it is to tell God I will break the Sabbath, swear, revile, revel, were it not for the curb of national laws, for all Thy precepts to the contrary. 9. In man's unwillingness to have God's laws observed by any. Man would not have God have a loyal subject in the world. What is the reason else of the persecution of those who would be the strictest observers of God's injunctions? 10. In the pleasure we take to see His laws broken by others (Romans 1:32). II. IN SETTING UP OTHER SOVEREIGNS IN THE STEAD OF GOD. If we did dethrone God to set up an angel, or some virtuous man, it would be a lighter affront; but to place the basest and filthiest thing in His throne is intolerable. 1. Idols. 2. Self. This is properly the old Adam, the true offspring of the first corrupted man. This is the greatest anti-christ, the great anti-god in us, which sits in the heart, the temple of God, and would be adored as God; would be the chiefest as the highest end (2 Timothy 3:2). Sin and self are all one; what is called a living in sin in one place (Romans 6:2) to self in another (2 Corinthians 5:15). 3. The world. When we place this in our heart, God's proper seat and chair, we deprive God of His propriety, and do Him the greatest wrong (Colossians 3:5). The poor Indians made a very natural and rational consequence, that gold was the Spaniards' god, because they hunted so greedily after it. 4. Sensual pleasures (2 Timothy 3:4). A glutton's belly is said to be his god, because his projects and affections are devoted to the satisfaction of that, and he lays in not for the service of God. 5. Satan. Every sin is an election of the devil to be our lord. As the Spirit dwells in a godly man to guide him, so doth the devil in a natural man, to direct him to evil (Ephesians 2:2, 3). What a monstrous baseness is this, to advance an impure spirit in the place of infinite purity; to effect that destroyer above our preserver and benefactor. III. IN USURPING GOD'S PREROGATIVE AND EXACTING THOSE OBSERVANCES WHICH BELONG TO GOD. 1. In challenging titles and acts of worship due only to God. 2. In lording over the consciences and reasons of others. Whence else springs the restless desire in some men, to model all consciences according to their own wills and their anger. 3. In prescribing rules of worship which ought only to be appointed by God. 4. In subjecting the truth of God to the trial of reason. 5. In judging future events, as if we had been of God's privy council when He first undertook any great action in the world. 6. In censuring others' state (Luke 12:14). (S. Charnock, B. D.)
I. THE HOLINESS OF GOD. 1. In sinning under a pretence of religion. Many resolve upon some ways of wickedness, and then rake the Scripture to find out at least excuses for, if not a justification of their crimes. Many that have wrung estates from the tears of widows and heart blood of orphans, think to wipe off all their oppression by some charitable legacies at their death. It is abominable when men sin for God's glory. 2. In charging sin upon God. 3. In prescribing rules of worship, which ought only to be appointed by God (Genesis 3:12; Genesis 4:9; 2 Samuel 11:35). If we find a way to lay our sins at God's door, we think then to escape His justice. But it is a foolish consideration; for if we can fancy an unholy God, we have no reason to think Him a righteous God. 3. In hating the image of God's holiness in others. He that hates the picture of a prince hates the prince also. He that hates the stream hates the fountain; he that hates the beams hates the sun. 4. In having debasing notions of the holy nature of God. God made man according to His own image, and we make God according to ours. It is a question which idolatry is the greatest, to worship an image of wood or stone, or to entertain monstrous imaginations of God. It provokes a man when we liken him to a dog or a toad. 5. In our unworthy and perfunctory addresses to God. God is so holy, that were our services as refined and pure as those of the angels, yet we could not serve Him suitably to His holy nature (Joshua 24:19); therefore we deny this holiness when we come before Him without due preparation. 6. In .defacing the image of God in our own souls (Ephesians 4:24). II. THE WISDOM OF GOD. 1. In slighting the laws of God. Since God hath no defect in His understanding, His will must be the best and wisest; therefore they that make alteration in His precepts practically charge Him with folly. 2. In defacing the wise workmanship of God. The soul, the image of God, is ruined and broken by sin. If a man had a curious clock which had cost him many years' pain and the strength of his skill to frame, for a man to break it would argue a contempt of the workman's skill. 3. Censuring His ways (Isaiah 45:9; Job 40:2). A reproof argues a superiority in authority, knowledge, or goodness. 4. Prescribing rules and methods to God (Jonah 4:1; Luke 2:48). III. THE SUFFICIENCY OF GOD. 1. In secret thoughts of meriting by any religious act. As though God could be indebted to us, and obliged by us. In our prosperity we are apt to have secret thoughts that our enjoyments were the debts God owed us, rather than gifts freely bestowed upon us. Hence it is that men are more unwilling to part with their righteousness than with their sins, and are apt to challenge salvation as a due, rather than beg it as an act of grace. 2. Trying all ways of helping ourselves before we come to God. Having hopes to find that in creatures which is only to be found in an all-sufficient God. 3. In our apostasies from God. When, after fair pretences and devout applications, we grow cold and thrust Him from us, it implies that God hath not that fulness in Him which we expected. 4. In joining something with God to make up our happiness. Though men are willing to have the enjoyment of God, yet they are not content with Him alone, but would have something else to eke Him out; as though God had not in Himself a sufficient blessedness for His creatures, without the additions of anything else. The young man in the gospel went away sorrowful because he could not enjoy God and the world both together (Matthew 19:21, 22). If we would light up candles in a clear day, what do we imply but that the sun has not light enough in itself to make it day l IV. THE OMNISCIENCE OF GOD. 1. When we commit sin upon the ground of secrecy. 2. When men give liberty to inward sins. God "trieth the heart, and searcheth the reins." Manasseh is blamed for setting up strange altars in the house of God; much more may we for setting up strange imaginations in the heart, which should belong to God. Hypocrisy is a plain denial of His omnisciency. Are we not more slight in the performance of private devotions before God than we are in our attendances in public in the sight of men. 3. When men give way to diversions in a duty. It wrongs the majesty of God's presence that when He speaks to us we will not give Him so much respect as to regard Him; and when we speak to Him we do not regard ourselves. What a vain thing is it to be speaking to a scullion when the king is in presence t Every careless diversion to a vain object is a denial of God's presence in the place. V. THE MERCY OF GOD. 1. In the severe and jealous thoughts men have of God. Men are apt to charge God with tyranny, whereby they strip Him of the riches of His glorious mercy. The worship of many men is founded upon this conceit, whereby they are frighted into some actions of adoration, not sweetly drawn. We hate what we fear. 2. Slighting His mercy and robbing Him of the end of it. The wilful breaking of the prince's laws, upon the observance whereof great rewards are promised, is not only a despising his sovereignty, but a slighting his goodness. Often this enmity rises higher; and whereas men should fear him, they rather presume to sin (Romans 2:4; Ecclesiastes 8:11). VI. THE JUSTICE OF GOD. 1. In not fearing it, but running under the lash of it. 2. In sinning under the strokes of justice. Men will roar under the stroke, but not submit to the striker. 3. In hoping easily to evade it (Psalm 50:21; Psalm 10:11). (S. Charnock, B. D.)
1. As a servant. 2. As a subject. II. DEPLORE THIS ENMITY. 1. What an injustice it is! 2. What an infamy it is! 3. What an injury is this to yourself! III. SEEK DELIVERANCE PROM IT. 1. It can never be done but by the Holy Ghost. 2. It can only be done by deliverance from the great guilt of not having loved God. Nothing but the love of Jesus can soften your heart and do away with its enmity. (C. H. Spurgeon.)
I. BECAUSE THEY ARE NOT IN JESUS CHRIST IN WHOM HIS SOUL IS WELL PLEASED (Matthew 3:17; Matthew 17:5). Whoever are not in Jesus Christ certainly cannot please God, do what they can, because God hath made Christ the centre, in which He would have the good pleasure of sinners meeting with His good pleasure; and therefore "without faith it is impossible to please God," not so much for the excellency of the act itself as for the well-pleasing object of it, Christ. God's love is well pleased with the excellency of His person, and His justice with the sufficiency and worthiness of His ransom, and without this compass there is neither satisfaction to the one nor to the other. Therefore, if you would please God, be pleased with Christ, and you cannot do Him a greater pleasure than believe in Him (John 5:23). II. SUCH AS ARE IN THE FLESH CANNOT FRAME THEIR SPIRITS, AFFECTIONS, AND WAYS TO GOD'S GOOD PLEASURE, for their very mind is enmity to God, and cannot be subject to His law (Jeremiah 2:34). 1. It is not the business you have undertaken to please God, but to please yourselves, or to please men. The very beginning of pleasing God is when a soul falls in displeasure at itself and abhorrence of himself (Isaiah 66:2; Psalm 51:17). God never begins to be pleasant to a soul till it begins to fall out of love with itself. Therefore you may conclude this of yourselves, that with many of you God is not well pleased, though you have all Church privileges (1 Corinthians 10:2-5), not only because these works of the flesh that are directly opposite to His own known will, such as fornication, murmuring, etc., abound among you, but even those of you that may be free from gross opposition to His holy will, your nature hath the seed of all that enmity, and you act enmity in a more covered way. Certainly, though now you please yourselves, yet the clay shall come that you shall be contrary to yourselves, and all to you (1 Thessalonians 2:15), and there are some earnests of it in this life. Many wicked persons are set contrary to themselves, and all to them; they are like Esau, their hand against all, and all hands against them; yea, their own consciences continually vexing them; this is a fruit of that enmity between man and God, and if you find it now, you shall find it hereafter. 2. But as for you that are in Jesus Christ, who, being displeased with yourselves, have fled into the well-beloved, in whom the Father is well pleased, to escape God's displeasure, I say unto such, your persons God is well pleased with in Christ, and this shall make way and place for acceptance to your weak and imperfect performances. But I would charge that upon you, that as you by believing are well pleased with Christ, so you would henceforth study to walk worthy of your Lord into all well pleasing (Colossians 1:10). If you love Him, you cannot but fashion yourselves so as He may be pleased. (Hugh Binning.)
1. As dwelling in a nature, every faculty of which is in hostility to His government and being, it is impossible that it can please Him. 2. There being no personal acceptance of those who are in the flesh, whatever they do cannot be accepted of God. First the person, and then the gift, is God's order (cf. Queen Esther's interview with Ahasuerus and Jacob's meeting with Esau). How can you do that which is well pleasing to a holy God while your person is to Him an object of just abhorrence? 3. The absence of faith in the unregenerate must render all the religious doings of the sinner displeasing. "For without faith it is impossible to please Him." How can he please God whose whole existence is a direct denial of God? "He that believeth not hath made God a liar!" Your unbelief is a practical denial of His existence. And, in your non-subjection to His law, you exclude Him from the government of His own world. 4. And what is the entire absence of love to God but another confirmation of the same truth? the great constraining motive of the sacrifice with which God is pleased is love, and "love is the fulfilling of the law." II. THE CHARACTER OF THOSE WITH WHOM GOD IS PLEASED. They are — 1. A spiritual people, and God, who is a Spirit, must delight in that which harmonises with His own nature. 2. They are an accepted people, and therefore their persons are pleasing to Him. The delight of the Father in Christ reveals the secret of His delight in us. "This is My beloved Son, in whom I am well pleased." 3. But it is a universal pleasing of God which the Scriptures prescribe and enforce (Colossians 1:10; 1 Thessalonians 2:2; 1 John 3:22). 4. But what are some of the footprints of this walk?(1) Unreserved obedience.(2) Walking by faith. As unbelief is most dishonouring, so faith is most honouring to the Lord Jesus. (O. Winslow, D. D.)
(Thomas Horton, D. D.)
(Elnathan Parr, B. A.)
I. WHAT IS MEANT BY BEING "IN THE FLESH." This expression is often used to signify being in the body (Philippians 1:22, 24; 1 Timothy 3:16; 1 Peter 4:1, 2, 6; 1 John 4:2, 3); but this is not its meaning here, for many in the body have pleased God. Nor is the living merely in sensuality and the sins of the flesh referred to (Galatians 5:16-21), though undoubtedly such cannot please God. But what is intended is the being in our natural state (Genesis 6:3 compared with Genesis 8:21; Ephesians 2:3). This implies — 1. The being unpardoned, or in a state of condemnation in consequence of not being "in Christ" (Romans 7:4-6; Romans 8:1). 2. Unregenerated (John 3:6). 3. Under the power of our animal and corrupt nature, the "law in our members" leading us captive to sir? 4. "Carnally minded"; minding the body rather than the soul; visible and temporal things rather than invisible and eternal; preferring nature to grace, and the creature to the Creator; being governed by carnal maxims; actuated by carnal views; influenced by carnal desires; engaged in carnal pursuits. II. IN WHAT SENSE SUCH "CANNOT PLEASE GOD," AND HOW THIS APPEARS TO BE A FACT. 1. While thus in the flesh, such persons are not in God's favour.(1) They are not humbled and penitent, without which none can be accepted (Isaiah 57:15; Isaiah 66:2; 1 Peter 5:5, 6; James 4:10).(2) They are not believers; and without faith there is no justification, nor can we please God (Hebrews 11:4-6; John 3:36; Romans 4:23-25; Romans 5:1; 2 Corinthians 13:5).(3) Their carnal mind is not subject to His law. Nay, is enmity against Him. That we should be spiritually minded is for our good; but the carnal mind opposes this good, and "to be carnally minded is death." 2. Hence it follows that their services are not accepted of God, and that their ways do not please Him. Not being justified, they have not love to God (Romans 5:5), and without love no service is, or can be, pleasing to God. 3. But perhaps it will be objected —(1) "Cannot they pray, hear the Word?" etc. Yes; but not "worship God in spirit and truth," which, while destitute of the Spirit, they cannot do, and not doing, they are incapable of pleasing Him: they do not mix faith with the word that is heard, "receive the truth in love," and obey it from the heart.(2) But "cannot they preserve an unblamable conduct, give alms," etc.? Certainly; but this does not please God, as not being done from a right principle, "faith working by love": to a right end, the glory of God; in a right spirit, humility, purity, benevolence, zeal, etc.; and by a right rule, the will of God, and out of conscience toward Him (Galatians 5:6; 1 Corinthians 10:31; Colossians 3:17). III. THE SURE MARK WHEREBY WE MAY KNOW WHETHER WE ARE IN THIS STATE (ver. 9). 1. By receiving the Spirit we pass from a carnal to a spiritual state (John 3:6). 2. By the Spirit dwelling in us we continue in that state (text; Galatians 5:16-25). Hereby we know that we are in the Spirit (1 John 3:24). 3. But we must receive and keep this Spirit as a Spirit of — (1) (2) (J. Benson.)
1. That God is a pleasable Being. The Eternal is neither callous nor morose. 2. It is possible for man to please Him. It is wonderful that any creature, however high, should be able to please a Being so infinitely happy in Himself; but it is more wonderful that insignificant, fallen man should have this power. 3. How can man please God? Not by singing eulogistic hymns, or offering complimentary prayers, or observing ceremonial ordinances. "To what purpose is the multitude of your sacrifices unto Me?" How then?(1) By loving supremely what He loves most. We are pleased with those who love the objects most dear to our hearts.(2) By devotion to those objects which interest Him most. 4. In the pleasing of Him is man's well-being.(1) Is man's happiness in a peaceful conscience? Then the conscience must have a sense of God's approval. The fear of His displeasure terrifies it, the assurance of His approval is its heaven.(2) Is man's happiness in gratified love? The loving heart is in anguish until it hears the "well done" of the loved one.(3) Is man's happiness in full development of his active powers? Then where can these powers have such stimulus and scope as it endeavours to please the Infinite? II. The OBSTRUCTION to man's well-being. Being "in the flesh." What is meant by this? Not merely existing in the flesh: thus we all exist; but having the flesh for our master instead of our menial. The man who thus dwells in the flesh gets — 1. Fleshly views of the universe. All above, around, beneath him is materialism. His eyes are too gross to discern the spiritual significance of things; his ear too heavy to catch the spiritual melodies of the world. 2. Truth. "He judges after the flesh." If he has a theology, it is a sensuous thing. 3. Greatness. He has no idea of greatness apart from splendid costumes, magnificent dwellings, and brilliant equipages. 4. Happiness. He associates happiness with whatever pleases the tastes, charms the senses, satisfies the appetites, and gratifies the lusts. 5. God. He makes God such an one as himself, and gives Him human thoughts and passions. Now the soul in such a state has lost the desire and the power to please God. But the gospel comes to enfranchise the soul from the flesh and to restore to it its absolute sovereignty over the body. This deliverance is a new birth. "He that is born of the flesh is flesh," etc. (D. Thomas, D. D.)
(Thomas Horton, D. D.)
I. MANY DIFFICULTIES ARE REMOVED BY DEALING WITH THIS SPIRITUAL ASPECT OF THE DIVINE NATURE. As when, for instance, we ask, "What is man?" The answer is — not his body, but his spirit, his inward affections; as further, when we ask what it is that distinguishes man from the brute? we still answer — his inward affections. So also, when we ask, what God is? whilst we know there is much which we cannot answer, yet when we think of Him as a Spirit, it is then that we can best understand Him. No man hath seen God at any time, but there is a true likeness of God in Christ, because Christ is one with God, through the Spirit of goodness and wisdom. And with that same Spirit bearing witness with our spirits, we also may be, in our humble measure, one both with the Father add with the Son. II. THIS PLACES IN THEIR PROPER LIGHT ALL THOSE WORDS AND PHRASES WHICH ARE USED TO DESCRIBE THE DIVINE NATURE. In proportion as they describe the Divine Being under the form of goodness, truth, and wisdom, as the breath which is the animating life of our souls and of religion, in that proportion they describe Him as He is. In proportion as they describe Him under the form of impressions taken from nature or man, in that proportion they are but parables and figures. Rock, fortress, shield, champion, shepherd, husband, king, and the great name of Father, these are all admirable words, so far as they express the spiritual relations of the Almighty towards us, but they would mislead if they were taken in gross, literal sense. And so, much more it is true of the anthropomorphic expressions, such as fear, jealousy, anger; or the metaphysical expressions, each of which taken separately would lead us away from the spiritual, which is the essential nature of God. III. THIS SAME ASPECT OF THE DIVINE NATURE TELLS US HOW IT IS THAT GOD WILLS THAT THE WORLD SHOULD BE BROUGHT TO HIM, NOT BY COMPULSION, BUT BY THE WILLING ASSENT OF THE SPIRIT OF MAN FINDING ITS COMMUNION WITH THE SPIRIT OF GOD. The world must be converted to Christ by the internal evidence of the spirit of Christianity. IV. IT IS THIS WHICH MAKES THE DIFFERENCE BETWEEN THE VARIOUS OFFENCES AGAINST DIVINE THINGS. Whatever mistakes a man may make concerning the outward form in which the Divine truth is manifested shall be forgiven, even though he blaspheme the Son of Man Himself. For every earthly manifestation must be liable to misunderstanding, and therefore blasphemy against the Son of Man is not against the holy and loving Jesus, but against some false conceptions we have formed of Him in our own minds. For such blasphemies the Son of Man has assured. He has Himself asked the Father to "forgive them, for they know not what they do." But if there be anyone who hates goodness because it is goodness, who closes his heart against purity and holiness, because they are pure and holy, such an one has blasphemed not the mere outward form, but the essence of God Himself. For this sin against the Holy Ghost there is no forgiveness. V. IT IS THE ETERNAL SPIRIT OF GOODNESS AND TRUTH WHICH MUST WRITE HIS COMMANDS ON OUR HEARTS. The letter killeth, it is the Spirit that gives life. Signs and ordinances of religion derive all their force from the directness with which they are addressed by the Spirit of God to our intelligence, conscience, and affections. VI. THUS THE SPIRIT IS THE LIFE, THE LIBERTY, AND THE ENERGY OF THE WHOLE HUMANKIND, of each successive age and each individual soul. VII. IT IS THIS ELEMENT WHICH FORMS THE CONNECTING THREAD OF THOSE ARTICLES AT THE CLOSE OF THE APOSTLES' CREED. 1. The "holy universal Church." The old heathen religions did not tend to raise the thoughts of men to holiness, and therefore they were not holy. The old Jewish religions was confined to a single nation, and therefore it was not truly spiritual. The Christian Church is intended to make men good, and therefore it is holy and the work of a holy God. It is universal, and therefore is the work of a universal Spirit. 2. "The communion of saints." The fellowship and friendship which good men of the most diverse opinions and characters have or ought to have for one another, is the most powerful means whereby the Spirit of God works, and gives the most decisive proof of the existence of a Holy Spirit. 3. "The forgiveness of sins" is realised by the witness of the Spirit. 4. "The resurrection of the body" is directly attributed to this same Spirit (ver. 11). 5. "The life everlasting "is the undying vitality of those affections and graces which are part of the essence of the Holy Spirit of God. These have their immortality from the same source as the eternal existence of God Himself. (Dean Stanley.)
II. Next, I must speak briefly concerning the manner in which the gift of grace manifests itself in the regenerate soul. 1. The heavenly gift of the Spirit fixes the eyes of our mind upon the Divine Author of our salvation. By nature we are blind and carnal; but the Holy Ghost reveals to us the God of mercies, and bids us recognise and adore Him as our Father with a true heart. He impresses on us our Heavenly Father's image, which we lost when Adam fell, and disposes us to seek His presence by the very instinct of our new nature. He restores for us that broken bond which, proceeding from above, connects together into one blessed family all that is anywhere holy and eternal, and separates it off from the rebel world which comes to nought. Being then the sons of God, and one with Him, our souls mount up and cry to Him continually (ver. 15). Nor are we left to utter these cries in any vague uncertain way of our own; but Christ left His sacred prayer to be the voice of the Spirit. 2. The indwelling of the Holy Ghost raises the soul, not only to the thought of God, but of Christ also (1 John 1:3; John 14:23). The Spirit came especially to "glorify" Christ; and vouchsafes to be a shining light within the Church and the Christian, reflecting the Saviour. First, He inspired the evangelists to record the life of Christ; next, He unfolded their meaning in the Epistles. He had made history to be doctrine; He continued His sacred comment in the formation of the Church, superintending and overruling its human instruments, and bringing out our Saviour's words and works, and the apostles' illustrations of them, into acts of obedience and permanent ordinances, by the ministry of saints and martyrs. Lastly, He completes His gracious work by conveying this system of truth, thus varied and expanded, to the heart of each individual Christian in whom He dwells. Thus He vouchsafes to edify the whole man in faith and holiness (2 Corinthians 10:5). St. John adds, after speaking of "our fellowship with the Father and His Son": "These things write we unto you, that your joy may be full." What is fulness of joy but peace? Joy is tumultuous only when it is not full; where He is, "there is liberty" from the tyranny of sin, from the dread of an offended Creator. Doubt, gloom, impatience have been expelled; joy in the gospel has taken their place, the hope of heaven and the harmony of a pure heart, the triumph of self-mastery, sober thoughts, and a contented mind. How can charity towards all men fail to follow? (J. H. Newman, D. D.)
II. ITS NATURE AND EXTENT. 1. Is it a real dwelling, or are those Scriptures to be understood in a figurative sense? We believe in the omnipresence of the Spirit (Psalm 139:7). But omnipresence is an attribute; the indwelling of which we speak is that of a person, a voluntary presence — a presence that may be withdrawn — that is circumscribed and conditioned — that has no affinity with sin, and consequently is never realised in an unbelieving heart. It is a presence that may be grieved, offended, and driven away, and is therefore not an attribute, but a person. 2. Neither is this presence to be regarded simply as a Divine influence. Person is the being who acts; influence is the effect of the action, and the question is, Is it the influence or the person of the Holy Spirit that dwells in the heart of believers? Practically, it is both; for wherever the Spirit in His personal presence is, there will His influence be felt. He does not stand or send His messages; but He enters within, instructing us by His wisdom, making us happy in the consciousness of His fellowship and protection. III. ITS MORAL AND SPIRITUAL EFFECTS. 1. A more accurate and discriminating understanding of the Scriptures. The more practical portions of God's Word are level to the capacity of children. Still there are "some things hard to be understood," things into which even the angels desire to look — the deep things of God. To the unbelieving the Scriptures are a sealed book. It is not learning nor genius that breaks the seal; its Divine Author is its true interpreter, even the Spirit of truth that dwells within us (1 Corinthians 2:11). Could you entertain in your family the most scholarly man of the age, have familiar access to his mind and heart, thus becoming more and more initiated into hit style and spirit, such acquaintance would give a quickened impulse to your mind, a keener relish for his writings, and a key to their true exposition. The believer is supposed to entertain One of boundless intelligence, who is continually unfolding the sublimest truths, and arousing his mental energies by new and startling discoveries of the great Christian verities; and it is impossible for him to be under such tuition without greatly enlarged mental capacities for knowing and interpreting the Scriptures, whose author is the Holy Spirit. 2. A greater unity among Christians. Strife and division were among the earliest developed evils in the apostolic Church (1 Corinthians 3:4). This was a most undesirable state of things, marring the beauty and symmetry of Christianity. But Christ anticipated this evil (John 17:21). Unity among Christians is a desirable thing in itself, and nothing so wins the world to a believing reception of the gospel, and nothing so effectually works scepticism as strifes and divisions. And if Christ's prayer is to be answered, there will be a drawing together of Christian hearts — One Lord, one faith, and one Spirit. To hasten a result so devoutly to be wished, we may employ outward and visible means; we may hold "union conventions"; but a real heart union, finding its expression in visible fellowship, in cooperative labours, will be realised, just as the Holy Spirit finds indwelling in believers and in the Church. 3. Purity of life. The Spirit is holy, and will not dwell in a heart that harbours even the thought of sin. But when He does enter He brings every thought, power, and passion into cordial obedience to Christ. His presence is a continual corrective and restraint, an abiding stimulus to a right life. Were you entertaining a highly honoured guest, everything in the domestic arrangement would be ordered to suit his taste. Sinning in a believer is something more than transgression; it is sacrilege. 4. A more attractive Christian life. Persons intimately associated become assimilated; and if the Holy Spirit should assume form or expression, it would be the most attractive conceivable. He is sometimes represented in the form of a dove, because of His grace and beauty. A palace enriched with all works of art, surrounded by all natural beauties, may well symbolise the regenerated human heart where the Spirit dwells, making the life not sad but songful. 5. A more effective Christian life. (S. B. Burchard, D. D.)
(Hugh Binning.)
(Elnathan Parr, B. A.)
1. The Holy Spirit lifts us out of and above ourselves; the very flesh is not like the flesh of those who are its slaves. Physically it is the same, but it is more spiritual, less clamorous in its appetites; as iron, glowing with the fire wherewith it is penetrated, has other qualities, and is flexible as it was not before. In the case where long-lived sensualism has done its work, you see in the bloated countenance that the flesh has changed for the worse. Where the spiritual life has long transformed the soul, you see, as in some pictures of great saints, the flesh spiritualised. 2. We speak of having talents, attainments, possessions, as things which, more or less, men dispose of as they will. St. Paul speaks of another possession. God the Holy Ghost so puts Himself at the command of His creatures that we may have Him for our own, or, alas! alienate, grieve Him away, quench His light. Nay, so does He will to put Himself at the disposal of God's redeemed that His holy inspirations await their invitations. His Divine thoughts inform their human thoughts, so that they can hardly or not at all tell what are their thoughts what His; only they know that all which is good is His; they are but the harp whose strings vibrate as His breath passes over them, and yield what harmony He wills. 3. He acts from within. They are not merely the motions of grace, as they fell on Saul, or now, too, touch every heathen heart which will respond to His touch. It is not only a voice like that to Socrates, withholding him from what God in His providence willed him not to do. It does not merely strengthen man's natural generous feelings, such as made Scipio a greater conqueror when he gave back to her betrothed the captive virgin of intense beauty than when his earthly glories were crowned at the field of Zama; for, by the unknown grace of God, he had conquered himself. Nor is it only like that overpowering grace to which the long-resisting soul at length yields and ends its weary rebellions, and casting itself at its Father's feet, is again enfolded in His arms; "the dead is again alive, the lost is found." The office which God the Holy Ghost vouchsafes to take towards Christians is indwelling. 4. To communicate Himself is the being of God. Inseparable is the Trinity. Where one person is there is the whole. For the Son dwells in the Father and the Father in the Son, and the Holy Ghost reposes and habitates in the Father and the Son. And so our Lord expresses the loving communication of the Father and the Son to those who do His commandments and love Him (John 14:23). Yet in some special way it is God the Holy Ghost who dwelleth in us. His presence within us is the pledge of our resurrection to life eternal (ver. 11), and is our bond of union with Christ. If He dwelleth in us our prayers are not our prayers only, but His prayers in us. God, informing our thoughts, suggesting our longings, pleads with God (ver. 15; 1 John 4:16). 5. What the soul is to the body that God is to the soul. The life of the body is, the soul, the life of the soul is God. We know not where the soul is, but through it we live, we think, we love. So through God indwelling the soul we have our spiritual, eternal life begun in us; we think all the good thoughts we have. Our good is not chiefly or primarily ours, but His who, dwelling in us, worketh in us to will and to do, and rejoiceth in His works in us. 6. What an existence, awful for the very greatness of the love of God! What a tingling closeness of God! (Colossians 1:27). Holy is this church, because consecrated to God, because where His own are gathered in His name there is He. Holy to us is any picture of our Redeemer, because it images to us, as man can conceive, His countenance of tender love. But all these are material things; you are the living image of God; you are the living temples of God. As then you would not defile this temple, as you would not tread and trample under foot a likeness of your Redeemer, reverence yourselves. Bring not defiling thoughts into your souls; it is to bring them into the very presence of God. Utter not polluting words with the tongue, wherewith God the Holy Ghost enableth you to call God your Father, Jesus your Lord. And, what follows from this, defile not those living temples wherein He dwells. When Satan tempts you, remember what a greatness God has given you, to have in the hostelry of your souls God as your guest, to abide there, if you will, forever. Give yourselves anew this day to Him who gave Himself to you. He alone knows what an intolerable loss it is to lose Him, our God, forever! (E. B. Pusey, D. D.)
I. THE REMARKABLE TITLE HERE GIVEN TO THE HOLY SPIRIT — "the Spirit of Christ." He is so called because — 1. He especially rested upon Christ. The manhood of Christ was begotten of the Spirit of God. When our Lord was baptized the Spirit descended upon Him like a dove, and then was "led of the Spirit into the wilderness to be tempted of the devil." Then He returned into Galilee in the power of the Spirit. When He began to preach His first words were, "The Spirit of the Lord God is upon Me." His ministry stood in the power of the Spirit. All through His life the Spirit of God rested upon Him in fulness of power, for God "giveth not the Spirit by measure unto Him." 2. He is given to us by Christ. "He shall baptize you with the Holy Ghost and with fire." Jesus spake of giving to men living water, and this spake He of the Spirit. After His resurrection Ha breathed on His disciples, and said, "Receive ye the Holy Ghost," and having procured Him by His ascension poured Him out at Pentecost. 3. Christ lived peculiarly in the Spirit. "Spirit" in the text is in opposition to the "flesh." Never did the flesh rule Christ. Nay, He even forgot to eat bread, finding meat to eat which even His disciples knew not of. Never was He moved by any sensuous passion, or by a motive of fleshly tendency. Some have high ambitions, but not He. The flesh that lusteth for vengeance had no rule in Him, but the Spirit of holiness and love. The objects He aimed at were all spiritual. 4. He quickens the entire mystical body of Christ. All the members of that body are distinguished by this — that they are spiritual men, and seek after spiritual things. The true Church being in herself a spiritual body, acts in a spiritual manner, and strives after spiritual objects. True religion consists not in outward forms, peculiar garbs, or modes of speech, or anything that is ritualistic and external. "The kingdom of God is...righteousness and peace and joy in the Holy Ghost." II. THE NECESSITY OF POSSESSING THE SPIRIT OF CHRIST. 1. This is needful in every case. "If any man." It may be urged that some have an especially amiable disposition. True, but the fairest flowers, as surely as the foulest weeds, are none of Christ's if they are not of the Spirit's own planting. This one lack is fatal to the noblest character, and Christ disowns utterly every man who has not His Spirit in him. This must be said concerning the ministers and officers of churches. 2. This is put in opposition to everything less than itself. For instance, there are some who glory in the name of Christians, as if the name were some great thing. It is not wearing the name of Christ, but having the Spirit of Christ, which will prove us to be accepted. 3. But the text is expressly in opposition to "the flesh." We are either in the flesh or in the Spirit. He who is in the flesh —(1) Is ruled by the flesh, but the man who is in the Spirit labours to keep it under.(2) Trusts to the flesh. He looks to his own works for salvation; but the man who has the Spirit of Christ counts all his good works to be dross, and trusts in Jesus.(3) Worships in the flesh, but the man who has the Spirit desires not to see but to believe, not to smell but to think. The sound of truth is better to the spiritual man than tinkling bells and the noise of pipes and bellows. III. THE EVIDENCES OF HAVING THE SPIRIT. If you have the Spirit — 1. He has led you to Christ. 2. You will honour Christ, for the Spirit delights to glorify Christ by taking of the things of Christ and showing them to us. 3. He will make you like Christ, who lived for God, who was in constant communion with the Father, was always spiritual, always true, and always ready to do good to all. 4. He will show Himself by His open actions in the heart, making us hate everything that is evil, making brave for God and truth, and joyful and hopeful in God. IV. THE SAD CONSEQUENCES OF NOT HAVING THE SPIRIT. He is none of Christ's. Ah, if I am none of His whose am I? The devil's. And where are you if you are not Christ's? On the way to judgment and eternal condemnation. (C. H. Spurgeon.)
(Thomas Horton, D. D.)
I. THE SPIRIT OF CHRIST TOWARDS GOD. This Spirit — 1. Begets and forms a Christlike character. "We are created in Christ unto good works." The Spirit changes the bias of a man. Christianity is Christ in you. 2. Gives a Christlike devotion. This is not a prayerful age. But holy lives ever have been much in communion with God. If Jesus needed prayer, much more do we. 3. Leads to Christlike obedience. Christ's life motto was, "I come to do Thy will, O God." Obedience to God is the Spirit of Christ, and this obedience Jesus made the test of discipleship. This Spirit puts Christ before creeds, the truth before traditions, principle before policy, faith before feelings. It puts piety into practice, devotion into duty, love into labour, grace into giving, and power into prayer. II. THE SPIRIT OF CHRIST TOWARD MAN. Christ's Spirit — 1. Was full of sympathy with man. Sympathy means to suffer with another. As a substitute Jesus suffered with man in his sins; He "Himself bare our sins in His own body on the tree." And if any man have the Spirit of Christ he will have something of that vicarious sympathy for man's redemption. Men of God have felt at times this soul burden; the Church of God has seasons of agonising for the salvation of sinners. 2. Labours to save men. Labour is the expression of Christ's sympathy for man. The Spirit of Christ is not exclusive, but aggressive. Our devotion to Christ is ever measured by our sacrifice and toil to save men. Christ suffered to provide redemption, and the Christian must suffer to apply it. Thus it is "the Church fills up that which is lacking of the afflictions of Christ." (J. P. Thoms.)
1. There is a sense in which all men are His, by right of — (1) (2) (3) 2. But Christ's true followers belong to Him, as — (1) (2) (3) (4) (5) (6) (7) (8) II. WHAT IS MEANT BY THE SPIRIT OF CHRIST. Not, as some think, merely the mind of Christ, but the Spirit of God, is here intended (see context). 1. This is called the Spirit of Christ because — (1) (2) (3) (4) 2. As the Holy Spirit is the promise of the Father, emphatically (Acts 1:4), so also of the Son (Luke 24:49; John 14:1; John 15; John 16.). He actually confers it (John 4:10; John 7:38; Acts 2:38, 39). III. HOW IT APPEARS THAT WE MUST HAVE THIS SPIRIT IN ORDER TO BE CHRIST'S. We cannot be Christ's unless we — 1. Know Him (John 10:14, 27), but we cannot know Him without the Spirit of Christ (Matthew 11:27; Galatians 1:16; John 16:14). 2. Love Him (1 Corinthians 16:22), but we cannot love Him without that Spirit, the fruit of which is love (Galatians 5:22; Romans 5:5). 3. Obey Him (2 Corinthians 5:15; Romans 14:7; John 15:14; John 14:21; Hebrews 5:9), but we cannot obey Him without the inspiration and aid of His Spirit (John 15:5; 2 Corinthians 3:5). 4. Have an interest in Him, and are able to say, "My beloved is mine and I am His," but this interest in Him we cannot have without His Spirit (1 Corinthians 12:13). 5. Are united with Him, members with their head; but this we cannot have without His Spirit. 6. We have His mind in us; but this we cannot have without His Spirit; meekness, long-suffering, goodness, etc., being fruits of the Spirit. 7. Are new creatures (2 Corinthians 5:17; Ephesians 4:21-24), and it is impossible we should be so without His Spirit (Titus 3:5). (Joseph Benson.)
(C. H. Spurgeon.)
I. GENTLENESS. True, He scathed the hypocrite; but for the most part His words and demeanour were inoffensive. This is remarkable when we bear in mind His omnipotence. Little children, who always avoid a rough man, rushed into His presence. Invalids, who shuddered at any other touch, asked Him to put His hand on their wounds. His footstep would not have woke up the faintest slumber. The calmness of His look shamed boisterous Gennesaret into placidity. How little of that gentleness we have! My sister's arm was put out of joint and the neighbours came and pulled till her anguish was great, but to no purpose. When the surgeon came with one touch it was all right. So we go down to our Christian work with so rough a hand that we miserably fail. The dew of one summer night does more good than ten whirlwinds. II. SELF-SACRIFICE. Suppose by one course of conduct you could win a palace, while by another you might advantage men at the cost of your life, which would you choose? Christ chose the latter. How little of that spirit we have! Two children went out on a cold day; the boy with hardly any garments at all, and the girl in a coat that she had outgrown, and she said, "Johnny, come under my coat." He said, "It is too short." "Oh," she said, "it will stretch." But the coat would not stretch enough, so she took it off, and put it upon the boy. That was self-sacrifice. When the plague was raging in Marseilles, the College of Surgeons decided that there must be a post-mortem examination, in order that they might know how to meet and arrest that awful disease. And there was silence till Dr. Guion rose and said, "I know it is certain death; but somebody must do it. In the name of God and humanity I will." He accomplished the dissection and died in twelve hours. That was self-sacrifice that the world understands. III. HUMILITY. The Lord of heaven and earth in the garb of a rustic. He who poured all the waters of the earth out of His hand begging a drink. Walking in common sandals, seated with publicans and sinners. How little you and I have of a spirit like that! We gather a few more dollars than other people, or get a little higher social position, and how we strut and want people to know their places! IV. PRAYER. You cannot think of Jesus without thinking of prayer. Prayer for little children: "I thank Thee, O Father," etc. Prayer for His friends: "Father, I will that they be with Me where I am." Prayer for His enemies: "Father, forgive them, they know not what they do." Prayer for all nations: "Thy kingdom come." How soon our knees get tired! We want more prayer in the house, in the social circle, in the Church, in the legislative hall, among the young, among the old. The moment when the Diet of Nuremberg were signing the edict that gave deliverance to Protestants, Luther was praying in his private room about it. Without any communication between the two Luther rose from his knees, rushed out into the street, and cried, "We have got the victory! The Protestants are free! " That was prayer getting the answer straight from the throne. V. WORK. Christ was always busy. Hewing in the carpenter's shop. Helping the lame man to walk. Curing the child's fits. From the day on which they found Him "about His Father's business," to the time when He said, "I have finished the work," etc., it was work all the way. We want the work easy if we are to perform it, the religious service short if we are to survive it. Oh for more of that better spirit which determines a man to get to heaven and to take everybody with him. Busy in the private circle, in the Sabbath school, in Church, busy everywhere for God and Christ, and heaven. (T. De Witt Talmage, D. D.)
I. THE NECESSITY OF HAVING THE SPIRIT OF GOD DWELLING IN US. (Vers. 9-11.) 1. The Spirit here spoken of is the Holy Ghost. But He is variously described as "the Spirit of God," "the Spirit of Christ," and "the Spirit of Him that raised up Jesus from the dead." Beside all which, it is intimated that for the Spirit to dwell in us, is the same thing as for "Christ" to be in us. This mode of speaking is quite accordant with Paul's common habit (Ephesians 3:16-19). To be "strengthened with might by the Spirit in the inner man," and for "Christ to dwell in our hearts by faith," and for us to be "filled with all the fulness of God," are descriptions of one and the same experience. So also Ephesians 2:18, 22. Compare our Lord's discourses (John 14:10, 11, 15-21; John 15:26; John 16:7-15). These strange and involved expressions imply how distinct the personality, and how intimate the unity, between Father, Son, and Holy Ghost; and how completely all conspire in every part of the redeeming plan. The Holy Ghost, then, may be called the Spirit of God, inasmuch as He cometh forth from God. He is also the Spirit of Christ, inasmuch as He represents Christ, and is sent by Him to do the Saviour's work. Further, to have the Spirit is to have Christ, because it is only through the Spirit that Jesus can take up His residence within. It follows, accordingly, that to have the Spirit of Christ in us, means something more than merely to have a disposition resembling Christ's. It means that we have God Himself to dwell within our breasts. Let us not shrink from the full avowal of this momentous truth (1 Corinthians 3:16; 1 Corinthians 6:19; 2 Corinthians 6:16; Isaiah 57:15). 2. This possessing God's Spirit is essential to our salvation. "If any man have not the Spirit of Christ," he may have many virtues and much seeming religion, but he is none of Christ's. The reason of this is evident; for without the Spirit no man can truly repent. Believe in Christ. Love God and keep His commandments. II. HOW WE MAY KNOW IF WE HAVE THE SPIRIT (see ver. 13). 1. What are "the deeds of the body?" (Colossians 3:5-10; Ephesians 4:22-32; Romans 13:12-14; Galatians 5:19-21; 1 Peter 4:3). (1) (2) (3) (4) 2. What is meant by mortifying them? To mortify the flesh is to wage war against it, and to cross it instead of indulging it. This is the constant battle of the believer's life; and in its full extent it is not the battle of life to any but a Christian. III. THE HAPPINESS OF SUCH. "They shall live." And further, "if Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness." Though the conflict be hard and painful, it is not in vain or without an adequate reward (Galatians 6:8). This "life," which belongs to spiritual-mindedness, is a life of joy, which begins on earth, and then is consummated in heaven. IV. "THEREFORE WE ARE DEBTORS NOT TO THE FLESH, TO LIVE AFTER THE FLESH." 1. We owe it no allegiance, and need no longer be in subjection to its imperious bidding. We are emancipated from its tyranny by the power of the Son of God, who is able to make us "free indeed." 2. On the other hand, you are debtors to the Spirit, to live after the Spirit. You owe your own soul much, both to make up for past neglects and injuries, and to bring it up to that high standard of excellence, in which alone it can find its perfection. And remember that the Spirit of God dwells within you, and if you surrender yourself to Him He will work in you" all the good pleasure of His goodness" (Ephesians 1:17-20; Colossians 1:9-13; 1 Thessalonians 5:23, 24, 28). (T. G. Horton.)
1. Essentially benevolent. "He came not to destroy men's lives, but to save them." His severest reproofs were but the bass notes in the harmonies of His loving nature. The blows He struck at the stoner were but to break his chains and set him free. 2. Forgivingly benevolent. Examples are numerous: the woman in Simon's house; the paralytic; His prayer for His enemies. 3. Earnestly benevolent. His benevolence was a burning passion. "Come unto Me all ye that labour," etc., "O Jerusalem," etc. Now all this is identical with the moral temper. Do you want to know how God feels towards you as a sinner? The biography of Christ will answer. II. IS COMMUNICABLE TO MAN. For — 1. Man is preeminently adapted to receive it. He is not formed to receive evil; it is repugnant to his conscience. The soul is made to live in love as its vital atmosphere. 2. Man is preeminently in want of this. It is the only Spirit that can expel the demon passions of evil that reign within, that can light up his soul with truth and blessedness. 3. Man has preeminent helps to this. The Scripture, the life of Christ, the ministry, etc. III. DETERMINES THE CONDITION OF MAN. "If any man have not the Spirit of Christ, he is none of His." 1. None of His loyal subjects. All who have this disposition delight in His law. All others are miserable vassals. They serve Him, but against their will. 2. None of His docile disciples. Love is essential to Christian knowledge. Without it men may be speculators, cavillers, dogmatists, but not teachable disciples. 3. None of His loving friends. The want of this is enmity to Christ. 4. None of His co-heirs. From this subject we learn that Christianity is — (1) (2) (Homilist.)
1. From that nature, however, it is removed. For "if Christ be in you,...the Spirit is life because of righteousness" (1 John 5:12). But on account of what "righteousness"? Surely not our own, for apart from Christ we have none. Under law, indeed, being alive, we should have continued to live, if we had maintained a perfect righteousness (Romans 10:5). But under the gospel, being found dead, we must first be made to live, in order to become holy. This "righteousness," therefore, is that "righteousness of God which is by faith of Jesus Christ" (Romans 3:22; Romans 5:17, 18). That one thing which of necessity precedes our life in Christ is justification in Christ (2 Corinthians 5:21; Romans 4:1-13, 22-25), which is hence called a "justification of life" (Romans 5:18). 2. The new life, however, does not as yet extend beyond the spirit. "The body is dead because of sin," and for the furtherance of the great mediatorial purpose. The postponement of the completed "adoption, to wit, the redemption of their body" (ver. 23), is made, not on account of any sin yet remaining in believers (ver. 1), but on account of the sin of the world, in so far as the deferring of their redemption from death promotes the world's salvation. And how needful and wise that it should be so! How obviously inconsistent with a state of probation it would have been for believers to be exempted from death! If only these at the end of their probation were translated to heaven, how completely would the free exercise of the human will, in respect to matters of religion and the free development of human character, be fettered or overborne! Not to insist upon the anguish which would come into every stricken household if death were known to be the precursor of hell; nor to think how dark and dreary this world would become if there were in it no cemeteries in which were to be found the treasured remains of those who sweetly sleep in Jesus, awaiting the call to a deathless life. Let anyone try to imagine what possible advantage there could accrue from such an arrangement. Therefore Christians must continue to die, that they may "fill up that which is behind of the afflictions of Christ...for His body's sake, which is the Church" (Colossians 1:24). II. THE REMOVAL OF THE DOMINION OF DEATH FROM THE BODIES OF BELIEVERS IS BUT DELAYED TILL THE SAVIOUR'S SECOND COMING (Cf. Hebrews 9:28; John 6:39, 40; Romans 8:19-23; 1 Thessalonians 4:16; 1 Corinthians 15:42-54). Of this believers have a double earnest. 1. The objective fact that God raised the body of Jesus. So strongly did the apostle feel upon this point as to maintain that the whole fabric of Christianity stands or falls with it (1 Corinthians 15:12-23). 2. The subjective fact of the indwelling of the resurrective Spirit. "If the Spirit of Him who raised up Jesus...dwell in you."(1) If we are entitled to that Spirit as the life of our souls, we have an equal title to the same Spirit as the life of our bodies.(2) This assurance is made still stronger by the fact that the indwelling of this Spirit sanctifies and marks out for the Lord these very bodies in which He dwells. The living temple claimed by Him, consecrated by His glorious presence, and made to become, even here and now, the instrument of His purposes, can never be suffered to remain a permanent prey to corruption. This "is the earnest of our inheritance" (Ephesians 1:14). Therefore, professed Christians, — 1. Abjure the flesh and its debasing service. You are in no sense such debtors to the flesh as to be required to live according to its desires. Either you must slay the sinful flesh, or it will slay you (ver. 18). 2. Remember that the Spirit of Christ is yours. Say not that you are unequal to the work (Philippians 4:13). 3. When called to endure suffering and death, shrink not as though they were tokens of God's displeasure, but rather be comforted that herein you are called to share the sufferings of your Lord, and to further His redeeming work (Philippians 3:10, 11). 4. And bear in mind that the state of suffering on account of sin is but for a time (Romans 6:5 Timothy 11, 12). (W. Tyson.)
1. Christ is in us —(1) Objectively. As the things we think of and love are in our hearts and minds, so Christ is in us, as He is apprehended and embraced by faith and love (Ephesians 3:17; 1 John 4:18).(2) Effectively. So Christ is in us by His Spirit and gracious influence. Now, the effects of His Spirit are — (a) (b) (c) 2. None are Christians but those who have Christ in them.(1) Because we must be partakers of Christ before we can be partakers of any benefit purchased by Him (1 John 5:12).(2) Where Christ once enters, there He takes up His abode, not to depart thence (1 John 3:24; John 14:28; John 15:5).(3) Where Christ is, He rules and reigns (Colossians 2:6). II. THE CONCESSION. "The body is dead because of sin." Because — 1. The sentence is passed (Genesis 2:17; Hebrews 9:27). As we say of a condemned man, he is a dead man. 2. Sin is the cause of death.(1) The meritorious cause. Death is not a natural accident, but a punishment; we die not as the beasts die, or as the plants decay (chap. Romans 5:12; 6:23). Sin procured it, and the law ratifies it. As regards the faithful, though their sins be forgiven, yet God would leave this mark of His displeasure and teach the world the sure connection between death and sin.(2) Its end and use. (a) (b) III. THE ASSERTION OR CORRECTION, "The Spirit is life because of righteousness." In which observe — 1. That believers have a life, notwithstanding death (John 11:25). Though the union between body and soul be dissolved, yet not their union with God. 2. This life is to be understood of body and soul (ver. 11).(1) The soul, being the noblest part, is most happily provided for; being purified from all her imperfections, is brought into the sight and presence of God (Luke 20:38; Hebrews 12:23).(2) At the resurrection the soul shall assume its body again (Philippians 3:21; John 6:40). 3. The grounds are —(1) The Spirit is life. He doth not draw His argument from the immortality of the soul, for that is common to good and bad; but from the new life wrought in us by the Spirit, which is the beginning and earnest of a blessed immortality (1 John 3:15; 1 Peter 1:28).(2) The meritorious cause is the righteousness of Christ. When once forgiven, we are out of the reach of the second death (1 Corinthians 15:56; Hebrews 2:14, 15).Conclusion: To enforce the great things of Christianity. 1. To live holily.(1) The comforts of Christianity are not common to all indifferently, but suspended on this condition, "if Christ be in you," by His sanctifying Spirit (Ephesians 1:4; 2 Corinthians 5:5).(2) From the concession, "the body is dead"; sentence is passed, and in part executed; this awakeneth us to think of another world, and to make serious preparation (Romans 6:12; Galatians 6:8).(3) The corrective assertion that there is the life promised for body and soul, breedeth the true spirit of faith (2 Corinthians 4:13, 14), true diligence and godliness (1 Corinthians 15:58), and patience (Romans 2:7).(4) It is the effect both of the Spirit's renewing, and the righteousness of Christ. 2. To die comfortably. Christianity affordeth the proper comfort against death, as it is a natural and penal evil (Hebrews 9:27). Heathens could only teach them to submit to it out of necessity, or as a debt to nature, or an end of the present miseries; but for us the sting of it is gone (1 Corinthians 15:56) and the property is altered (1 Corinthians 3:22). (T. Manton, D. D.)
II. ITS DEVELOPMENT. 1. The body dies, through sin, preparatory to life. 2. The spirit lives, through righteousness, as the earnest of a better life. (J. Lyth, D. D.)
I. AS THE SOURCE OF LIFE. 1. By faith. 2. In the power of His Word and Spirit. 3. Producing a new birth unto righteousness. II. AS THE SPIRIT OF LIFE. 1. Quickening. 2. Sanctifying. 3. Invigorating the soul. 4. By righteousness. III. AS THE EARNEST OF LIFE. 1. The body is mortal through sin. 2. Shall be raised again in glory. 3. By the same Spirit that now dwelleth in us. 4. By whom also Christ was raised from the dead. (J. Lyth, D. D.)
(T. G. Horton.)
(T. Chalmers, D. D.)
1. The fact is that Christians die even as others. If Christians were not to die, as other men, what else could be done with them?(1) Imagine the wicked dying at various ages and in the usual way, while the holy lingered on to extreme old age, waiting for the consummation of all things — what then? Why, this detention would be an unutterable disappointment and torture. They wish not to live here always. When they have filled up the ordinary term of human life they have a desire to depart and to be with Christ, which is far better. Better by far, that, having served their generation according to the will of God, they should fall on sleep; that, like a shock of corn fully ripe, they should be gathered into the Master's garner. Besides, so marked a departure from the law of mortality, in favour of believers, would destroy the essential conditions of our present life as a probation for eternity. How could we be said to walk by faith, and not by sight, when we beheld the way in which religion suspended the laws of nature, and placed a most conspicuous difference between the evil and the good?(2) Look, then, at the alternative. Suppose that every believer might expect a miraculous translation like that of Enoch and Elijah; then, plainly, such a translation must be accompanied by a transformation as well, for flesh and blood cannot inherit the kingdom of God; and such a transformation will take effect on those who are alive at Christ's coming (1 Corinthians 15:51-52). But now such a procedure would be highly impolitic and injurious, for it would constitute a perpetually recurring miracle, and destroy the probationary character of man's career on earth. Belief in Christianity would then be inevitable, and unbelief impossible. 2. The reason is assigned — "because of sin."(1) Our death, like that of other men, is a mark or expression of God's anger at sin; and we are forcibly taught by it how fearful a thing it is to fall into the hands of the living God. It was just in this way that Moses was treated; when, though his sin was forgiven, he was still prevented by it from entering the promised land.(2) Death may possibly stand connected with some special sin. John speaks of a sin unto death; that is, a sin which, though forgiven, demands that our fleshly life should be required of us.(3) We may regard sin as intimately connected with the body; so much so as to render it doubtful whether any believer ever wholly escapes from its virus and contamination so long as he remains in the flesh; and therefore it is better for this tabernacle to be taken down, like an old Hebrew house incurably infected with the leprosy, and destroyed because of sin. II. ITS EVENTUAL RESUSCITATION AND RECOVERY (ver. 11). The doctrine of the resurrection is peculiar to the Bible. The peculiarity to be observed is that here our resurrection is ascribed to the operation of the Holy Ghost, and also to the Father. Jesus Himself claims to be "the resurrection and the life." All that is done by any one of the adorable Trinity may, in some sense, be said to be done by the others as well; for Father, Son, and Holy Ghost are one. But still there is a reason why the resurrection is here ascribed to the Spirit. The Holy Ghost is the giver of life to the soul of the believer; and the same Spirit, who is the author of our holiness, is also to be the resuscitator of our lower nature. Hence, we learn the connection there is between present holiness and future glory. As sin is the defilement of the flesh, and occasions its consignment to decay and corruption, so holiness sanctifies the flesh, and tends to its conservation and incorruption. The body may be temporarily dissolved, but it is not to be lastingly destroyed. Therefore the surest pledge you can have of a joyful resurrection is the conscious possession of the Spirit of holiness now. Conclusion: 1. If the body be dead because of sin, let us keep it in subjection. 2. Yet, if this body is to rise again by virtue of the Spirit dwelling in it, let us not despise it. 3. Let us have patience under bodily affliction and submission in death. 4. Let us, while seeking to live as long as we can, be also willing, at God's behest, to die and lay this body down. (T. G. Horton.)
1. It is associated with a moral cause as its explanation. The death of the body, apart from the gospel, could be accounted for only by causes such as a physician could furnish. Its great lesson would, however, thus be lost. To the heathen death was a gloomy necessity, and its only lesson was that men should seize the joys of the passing hour. The gospel associates death with sin, and its removal with the removal of sin. It is intended as a witness for God that sin is an evil thing. 2. Death in the case of believers is limited to the body. There are three classes of death. Spiritual death, which has ceased to exist in the believer. "To be spiritually minded is life." Eternal death, which has been abolished by Christ. "He that believeth on Me shall never die." Bodily death, from which believers are not exempt; but it is limited to the lowest part of our nature. The body is indeed dead, but the spirit is life. 3. Death in this limited dominion is associated with the believer's welfare. Why does Paul say, "because of sin"? Is it that there is some remainder of condemnation for sin which is still to be executed on the believer himself? If so, how can it be said, "There is now no condemnation"? If it be in wrath, why does the apostle say, "All things are yours, whether life or death"? "The body is dead because of sin," in mercy. It shall work good. It shall be a process of refinement, a furnace for gold. Let the captive of sin be redeemed, and the hand of death shall take off his prison dress, and he shall be clothed upon with his house which is from heaven. 4. Death, thus confined to a narrowed dominion, and even then made subservient to our good, is altogether subservient to the higher power which occupies the centre of our being. Death has been forced out of the metropolis of his empire, and now "the spirit is life because of righteousness."(1) As its cause, when righteousness works and produces this life, viz., "the righteousness of faith." "He that believeth in Him hath everlasting life."(2) As its end. "That, being made free from sin, we might have our fruit unto holiness, and the end everlasting life." (P. Strutt.)
1. It does not chiefly consist — (1) (2) (3) (4) 2. But in being "in Christ," and having "Christ in him." These two phrases are not quite synonymous, yet they imply each other, and cannot be separated (John 14:20).(1) The former is used in Romans 8:1; Romans 16:7; 1 Corinthians 1:30; 2 Corinthians 5:17; 1 Thessalonians 4:14; Revelation 14:13. It implies — (a) (b) (c) II. THIS RELIGION, AT PRESENT, PRODUCES NO MATERIAL CHANGE IN THE BODY, WHICH STILL REMAINS "DEAD BECAUSE OF SIN." 1. The body is under sentence to die (Galatians 3:19; Hebrews 9:27).(1) It is in its own nature mortal, having all the seeds of dissolution, bringing upon us old age and death, even if particular diseases should be escaped.(2) It is encompassed with infirmities and exposed to diseases.(3) It is a constant clog to the soul, impeding its motions and preventing its activity. Hence we "groan, being burdened" (2 Corinthians 5:4). 2. All this is because of sin; the sin of our first parents (Romans 5:12), being seminally one with them, or through the derivation of our nature from them, just as Levi paid tithes to Melchisedec in Abraham (Hebrews 7:9, 10); besides which we have committed actual sins, the wages of which are death (Romans 6:23). 3. Here we have the true reason why "the world knoweth us not" as being the children of God. They only judge by appearance, and hence they conclude that all that is said of Christians as having the Spirit of God, and being new creatures, is mere enthusiasm. For they have no idea of any spiritual change. III. THIS RELIGION PRODUCES A BLESSED CHANGE IN THE INNER MAN. "The Spirit is life because of righteousness," in which clause the opposition to the former is three fold: spirit is opposed to body, life to death, and righteousness to sin. 1. Man consists of a soul as well as a body, which soul will live when the body dies. 2. This spiritual part is by nature involved in moral death (Ephesians 2:1-5; Colossians 2:13), under wrath (Ephesians 4:18), and "carnally minded" (Romans 8:6). But by "Christ in it" it is made alive from this death (Romans 6:13). Christians live by Him, through His influence; to Him, in fulfilling His will; like Him, a wise, holy, useful, happy life. 3. This spiritual life they have "because of," or through, "righteousness" (John 20:31; John 6:53, 57; John 11:25, 26; Galatians 2:20). Through justifying righteousness they have the favour of God, through sanctifying righteousness they have the image of God; through practical righteousness, or obedience, they walk with God, and obtain more and more of a spiritual mind. Through the same righteousness they have eternal life. Through their justification they are entitled to it; through their sanctification they are tilted for it; through practical obedience they are in the way to it; and through faith (Hebrews 11:1) they have an earnest of it (John 6:47). Happiness is indeed the result of the whole. Justification, and the favour of God, bring peace, hope, and joy; sanctification brings deliverance from restless and distressing lusts and passions; practical righteousness brings the approbation of God, and the testimony of a good conscience. IV. THIS RELIGION WILL HEREAFTER PRODUCE, OR BE REWARDED WITH, A MOST IMPORTANT CHANGE, EVEN OF THE OUTWARD MAN. For "if the Spirit of Him that raised," etc. Not only is immortality implied, but this mortal body also shall be quickened. The bodies of all, indeed, will rise from their graves (John 5:28, 29), but the righteous only to what is worthy the name of life. For this we have Christ's promise (John 6:39-44, 54), of which we have pledges in His resurrection (1 Corinthians 15:12-20) and His Spirit's indwelling. The mortal body shall be quickened. 1. That we may be judged in the body for "the deeds done in the body." 2. That the children of the great King, and the brethren and sisters of the Son of God, may not be found naked, but clothed with an external glory, exactly answering to, and perfectly descriptive of, their internal graces and virtues. 3. That we may be conformable to the Lord Jesus, in body as well as soul, and so fit to dwell with Him (1 Corinthians 15:47-49). 4. In honour of the Holy Spirit, whose temples our bodies now are. 5. That our triumph over Satan may be perfectly complete, no part of us being lost. 6. And with respect to all, that we may rise higher from the ruins of the fall than the state we had been in before (1 Corinthians 15:36-38, 42-44). (J. Benson.)
(Thomas Horton, D. D.)
(Bp. Ryle.)
1. He sanctifieth and reneweth us (Titus 3:5; John 3:6). 2. He guideth and healeth us in the ways of holiness (Romans 15:14; Galatians 5:25). 3. He comforts us with the sense of God's fatherly love and our eternal inheritance (ver. 16; 2 Corinthians 2:22). II. WHY THIS INHABITATION IS THE GROUND OF A BLESSED RESURRECTION. 1. To preserve the order of the personal operations.(1) The rising from the dead is a work of Divine power (2 Corinthians 1:10).(2) This Divine power belongeth in common to Father, Son, and Holy Ghost, who, being one and the same God, concurred in the same work. We are raised by the Father (text), by Christ (John 5:21), by the Spirit (text).(3) They all concur in a way proper to them. The Holy Ghost is the operative love of God, working from the power of the Father and grace of the Son; and whatever the Father or Son doth, you must still suppose it to be communicated to us by the Spirit. 2. Because the Holy Spirit is the bond of union between us and Christ. We are united to Him, because we have the same Spirit which Christ had; and therefore He will work like effects in you and Him. If the Head rise, the members will follow after. 3. Because the Spirit of sanctification worketh in us that grace which giveth us a right and title to this glorious estate (Luke 20:35, 36; Galatians 6:8). 4. Because the Spirit abides in us as an earnest (Ephesians 1:14). 5. Because of His respect to His old dwelling-place (1 Corinthians 6:19; 1 Thessalonians 5:23). 6. Because the great work of the Spirit is to retrench our bodily pleasures, and to bring us to resolve by all means to save the soul, whatever becometh of the body in this world, and to use the body for the service of the Lord Jesus Christ (1 Corinthians 6:13, 20; Romans 8:13; Galatians 5:16, 24; Romans 13:14). (T. Manton, D.D.)
1. Infidelity affirms that when you are dead that is the end of you. 2. Science teaches that the substance of the body can never be annihilated. 3. The Bible declares that the body shall be raised up at the last day. I. THE AGENT. The same power that raised up Jesus. II. ITS ORDER, 1. Regeneration. 2. Sanctification. 3. Resurrection. III. A COMPLETE SALVATION CHRIST BRINGS TO US. 1. It justifies us before the law. 2. It includes the redemption of the body. 3. It provides for the reunion of body and soul. 4. It establishes personal identity for ever. 5. It makes certain the reunion and recognition of friends throughout eternity. IV. PRESENT PRACTICAL BEARINGS. 1. We should now seek after the only possible antidote to spiritual death, with all its glorious provisions for time and eternity. If the Spirit of Christ dwell in us, we have nothing to fear from sin and death. 2. The Spirit comes only to those who welcome His coming and cherish His indwelling. (L. O. Thompson.)
I. THAT BY THE RESURRECTION THE LAST LINK OF THE CHAIN OF CORRUPTION WILL BE FINALLY BROKEN. The work of salvation is an ordered scheme, every step of which is arranged by infinite wisdom. God first uncloses the fingers of sin on the spirit, and at last frees the body from its fatal grasp. "The last enemy that shall be destroyed is death." What if the order had been reversed? Why, then the spirit would have been placed beyond that discipline through which its purification is now being carried on. A body fit only for heavenly service would not be fit for earthly pain, sorrow, and death. II. THAT THIS EMANCIPATION IS TO BE EFFECTED BY THE HOLY SPIRIT. It is Spirit operating, not on spirit — as in conversion — but on the body. It is the same Spirit, and it follows that it is even part of the same work. The work is effected by the Spirit dwelling in us. There is in the believer a Divine seed, which is destined to break forth from amidst the corruption of the grave into beauteous life. III. THAT THE RESURRECTION OF BELIEVERS IS ASSOCIATED WITH THAT OF CHRIST. The relation is that of cause and effect, type and fulfilment, pledge and redemption. "Because I live, ye shall live also." (P. Strutt.)
(Thomas Horton, D.D.)
1. To all times.(1) To the past. To such who have preceded us we owe the purity of the Church. Shall we not, in some degree, repay the immense debt of our obligation by seeking to make the future also debtors to us, that our descendants may acknowledge that they owe us thanks for preserving the Scriptures, for maintaining liberty, for glorifying God?(2) To the present. We are living in a most marvellous age. We have around us appliances for doing good, such as never before. We have a work to do, as great as our forefathers, and, perhaps, far greater.(3) To the future. Who can tell the fearful consequences to future generations if we now betray our trust? Sow well, for others must reap. You are fountains for coming generations; oh, be careful that your streams are pure. 2. To all classes. There are some that always get well paid for what they do, whose claims, therefore, need no advocacy. I will only mention one class — the poor. Charity to them is a debt, and God requires us to remember the poor. The rich are indebted to them, for while the one hoard wealth the other make it. But in the case of the believing poor, their claim upon us is far more binding. When I think how the poor toil day after day and receive barely enough to keep their souls within their bodies, and how frequently they serve their Church, unhonoured and unrewarded, I cannot but say that we are their debtors in very large degree. We little know how many a blessing the poor man's prayer brings down upon us. 3. To our covenant God; that is the point which swallows up all. I owe nothing to the past, future, rich, poor, compared with what I owe to my God. We are all born God's creatures, and as such we are debtors to obey Him. When we have broken His commandments we are debtors to His justice, and owe him a vast amount of punishment which we are not able to pay. But in the case of the Christian, Christ has paid the debt. I am a debtor to God's love, to God's power, to God's forgiving mercy, and are we not His sons, and is there not a debt the son owes to the Father which a lifetime of obedience can never remove? Remember again, we are Christ's brethren, and there is a debt in brotherhood. II. WHAT OUGHT WE TO DRAW FROM THIS DOCTRINE. 1. A lesson of humility. If we be debtors we never ought to be proud. 2. How zealous we should be for our Master! Though we cannot pay all, we can at least acknowledge the debt, and, if we cannot pay Him the principal, yet to give Him some little interest upon the talent which He has lent to us, and those stupendous mercies which He has granted to us. If we all believed this, how much easier it would be to get our Churches into good order! I go to one brother and say, "There is such and such an office in the Sabbath school; will you take it?" "Well, sir, I really work so hard all the week that I cannot." There, you see, that man does not know that he is a debtor. I take him a bill to-morrow morning, and he says, "Do you come begging?" I say, "No; I have brought a bill." "Oh, yes," he says, "I see; there is the cash." Now that is the way to act. Conclusion: Be just before you are generous, and especially before you are generous to yourselves. Take care that you pay your debts before you spend money upon your pleasures. If it is robbing man to spend the money in pleasure wherewith we ought to pay our debts, it is robbing God if we employ our time, our talents, or our money, in anything but His service, until we feel we have done our share in that service. (C. H. Spurgeon.)
(Thomas Horton, D.D.)
(H. Raikes, M.A.)
1. Observe the form in which the apostle puts the matter. We may be debtors to the flesh, but not to live after it. The duty we owe it is not that of servants to a master, but of a master to his servants. We are debtors in respect to food, medicine, raiment, shelter, temperance and cleanliness. And to those who belong to us after the flesh we are debtors for earthly things; and he that careth not for them is worse than an infidel. 2. Let us go further. Our bodies are the Divine workmanship, and their faculties are of God's malting and giving. Why? Not that they should run away with us or rule us, but that they should be subject to us. II. THE LIMIT OF THE OBLIGATION. "Not to live after the flesh." Men live after the flesh — 1. When the flesh is made the chief object of care, and this we are not obliged to do by any Divine law. 2. When we allow carnal indulgence to interfere with Christian duty. 3. When we decline bodily suffering in the cause and at the call of God. 4. When we are guided by a carnal policy in the conduct of life. III. THE DIFFICULTY OF THE OBLIGATION. We shall find the flesh so tyrannical that to keep within the actual limit of obligation is no easy matter. To mortify the deeds of the body thus becomes an important duty. This mortification is evangelical in motive, spiritual in nature, gradual in consummation. IV. THIS MORTIFICATION IS AT ONCE THE TEST OF SPIRITUALITY OF MIND AND THE FRUIT OF THE EFFECTUAL WORK OF THE SPIRIT OF GOD. Salvation is not only a work for us, but in us. 1. The Great Helper. We are not left to ourselves. 2. But a helper implies our own activity. 3. This proclaims the energy and reality of the spiritual life. (Percy Strutt.)
II. NOT FROM GRATITUDE. Its effects upon us have been only evil. III. NOT FROM DUTY. It is opposed to God, who commands us to crucify it. IV. NOT FROM INTEREST. Only misery and death aver to be reaped from it (Galatians 6:8). We are debtors to the body, which is God's creature (Acts 27:34; Ephesians 5:29), but not debtors to the flesh, which is Satan's production (Matthew 13:38; 1 John 3:8). We are debtors to the body to satisfy its wants, but not to the flesh to gratify its lusts (Romans 13:14). (T. Robinson, D.D.)
(W. Hay Aitken, M.A.)
1. To the Father, for His electing love, His unspeakable gift, His spiritual blessings in Christ. 2. To the Son. He was the active agent in our redemption. He left no path untrodden, no portion of the curse unborne, no sin unatoned, no part of the law uncancelled, nothing for us in the matter of our salvation to do, but simply believe and be saved. 3. To the Holy Spirit, for leading us to Christ; for dwelling in our hearts; for His healing, sanctifying, comforting, and restoring grace; for His influence which no ingratitude has quenched; for His patience which no backsliding has exhausted; for His love which no sin has annihilated. We owe Him the intellect He has renewed, the heart He has sanctified, the body He inhabits, every breath of life He has inspired, and every pulse of love He has awakened. II. THE DUTY TO WHICH THAT OBLIGATION BINDS THEM. Holiness, or the mortification of sin, the opposite of "living after the flesh," a subject strangely misunderstood to mean a mere maceration or mortification of the body, the mere excision of outward sins, or the destruction of sin altogether. True mortification is — 1. An annulling of the covenant with sin: "Have no fellowship with the unfruitful works of darkness," no union, "but rather reprove them." "What have I to do any more with idols? "The resources of sin must be cut off: "Make no provision for the flesh, to fulfil the lusts thereof." Whatever tends to, and terminates in, the sinful gratification of the flesh, is to be relinquished. 2. A crucifixion: "They that are Christ's have crucified the flesh." Death by the cross is certain, yet lingering. III. THE TWOFOLD AGENCY BY WHICH THE WORK IS ACCOMPLISHED. 1. "If ye." The believer is not a cipher in this work. His usefulness, his happiness, his hope of heaven, are all included in it. The work of the Spirit is not, and never was designed to be, a substitute for the personal work of the believer. "Work out your own salvation." Let us, then, be cautious of merging human responsibility in Divine influence; of exalting the one at the expense of the other; of cloaking the spirit of slothfulness beneath an apparently jealous regard for the honour of the Holy Ghost. Is no self-effort to be made to dethrone an unlawful habit, to resist a powerful temptation, to dissolve the spell that binds us to a dangerous enchantment, to unwind the chain that makes us the slave of a wrong inclination? Oh, surely, God deals not with us as we deal with a piece of mechanism — but as reasonable, moral, and accountable beings. "I drew you with the hands of a man." 2. And it infinitely transcends the mightiest puttings forth of creative power. "If ye through the Spirit do mortify." 1. This He does by making us more sensible of the existence of indwelling sin, by deepening our aspirations after holiness, by shedding abroad the love of God in the heart. But above all, by leading us to the Cross, and showing us that, as Christ died for sin, so we must die to sin, and by the self-same instrument too. 2. The Spirit effects it, but through the instrumentality of the Atonement. There must be a personal contact with Jesus. This only is it that draws forth His grace. (A. Winslow, D.D.)
1. To live "after the flesh" is to obey the orders of our corrupt nature; to gratify its sinful desires without regard to or in contradiction of the will of God. And this will appear if we consider —(1) The actions of a carnal man (Galatians 5:19; Ephesians 5:12; Hebrews 13:4; 1 Corinthians 6:10).(2) His words (Matthew 12:34; Ephesians 5:4; James 3:6).(3) His thoughts (Proverbs 23:7; Matthew 15:18; Psalm 10:4; Philippians 3:19; 1 John 2:15). 2. Now, mark the consequence of living after the flesh; "ye shall die I" (ver. 6; 1 Timothy 5:6; Ephesians 2:1; Romans 6:2). What else could be reasonably expected? There are but two eternal states, and every man is training up for one of these. The carnal man is unfit for heaven; for all the joys and employments of the blessed are spiritual. II. IF SIN DIE IN US, WE SHALL LIVE. 1. To mortify sin is to put it to death, as the magistrates put a felon to death by due course of justice; he is suspected, apprehended, tried, and executed. Crucifixion is the manner of killing it which God has appointed (Galatians 5:24). This is — (1) (2) (3) 2. By what means may we effectually mortify sin? "Through the Spirit." We must first have the Spirit, that we may experience His sanctifying power. The Spirit helps us to mortify sin —(1) By enabling us to discover it, and by showing us its abominable nature; filling our souls with a sincere dislike to it, and a holy determination to destroy it.(2) By giving us faith, and leading us to Christ for pardon, righteousness, and strength. 3. This promised help of the Spirit does not exclude the use of means on our part. The Spirit so works in us, as also to work by us. The duty is ours; the grace is His. 4. Thus doing, we "shall live." There is no condemnation to persons of this character. This is an evidence that they have "passed from death unto life" (John 5:24). They live indeed, for Christ liveth in them. They live to God; and in this, their gradual sanctification, consists their meetness for heaven, where sin shall be all done away. But, oh sinner, what will be the end of thy present pursuits? (Romans 6:21). (G. Burder.)
1. "The body" or "the flesh" (Romans 7:25; Galatians 5:17) or "the earthly members" (Colossians 3:5; Romans 8:23).(1) Is regarded as the source of — (a) (b) (c) 2. "The spirit," "the mind," "the inward man" (Romans 7:22, 23) is the source of our — (1) (2) 3. These workings of "the Spirit" are in endless conflict with the workings of the flesh (Galatians 5:17; Romans 8:7-25), but with no sufficient power to overcome them (Romans 7:18, 19; Matthew 26:41); so that the result is only self-contradiction, self-condemnation, misery, and death (Romans 7:24). II. WITH GOD, FINAL VICTORY (vers. 2-4). "The deeds of the body," or "works of the flesh" (Galatians 5:19), mean the products of our lower nature, whether of thought, or feeling, or act. To "mortify," "crucify" (Galatians 5:24), "deaden" them (Colossians 3:5), is to reduce them to impotence. Observe the antithesis: If ye put to death your animal nature, you yourself, who are spirit, shall live. And this death of sin is to be effected by the life of God in the soul. 1. Raise us above sin. God's Spirit in us raises us into the region of spirit. And in this atmosphere sin cannot reach us (1 John 5:18). The thought of sin is most alien when the thought of God is most vivid. In fellowship with holy men, how hateful sin appears! How much more, therefore, when in fellowship with the Holy One? Aaron down in the plain was soon seduced from God's commandments. Moses in the mount grasped them firmly with both hands. Whence the importance of prayer (Matthew 17:21). 2. Hearten us against sin (ver. 15). Knowing that we are on God's side, we know also that God is on our side (Genesis 6:24; Numbers 19:9; 2 Kings 6:16; Isaiah 41:10). And so the animation of Moses fills us: "Fear not I Stand still, and see the salvation God can work" (Exodus 14:13, 14). Jesus, full of the spirit of Sonship, put back easily all the suggestions of the tempter. 3. Make us triumphant over sin. The things impossible to man by himself are possible to him with God (1 John 4:4; Ephesians 6:10; Philippians 4:13). (Preb. Griffith.)
(Thomas Horton, D.D.)
1. Sin is active in the soul of an unregenerate man. Justification supposeth guilt, sanctification filth, mortification life, preceding those acts. 2. Nothing but the death of sin must content a renewed soul. No indulgence to be shown to it; not the loss of a member, but the loss of its life. As nothing but the death of Christ mould satisfy the justice of God, so nothing but the death of sin must satisfy the justice of the soul. 3. "Do mortify." The time present. As sin must have no pardon, so it must have no reprieve. Dangerous enemies must be handled with a quick severity. 4. "Do mortify." It notes a continued act. It must be a quick and an uninterrupted severity, II. THE OBJECT — "The deeds of the body." 1. Mortification must be universal; not one deed, but deeds, little and great. Though the main battle be routed, yet the wings of an army may get the victory. 2. The body signifies corrupt nature, deeds are the products of it; all the sparks issue from the furnace within. 3. The greatest object of our revenge is within us. Our enemy has got possession of our souls, which makes the work more difficult. An enemy may better be kept out than cast out when he has got possession. III. THE AGENTS — "ye," "the Spirit." 1. Man must be an agent in this work. We have brought this rebel into our souls, and God would have us make as it were some recompence by endeavouring to cast it out. 2. Through the Spirit.(1) Mortification is not the work of nature; it is a spiritual work. We must engage in the duel, but it is the strength of the Spirit only can render us victorious. The duty is ours, but the success is from God. We can sin of ourselves, but not overcome sin by ourselves.(2) The difficulty of this work is manifested by the necessity of the Spirit's efficacy. Not all the powers on earth, nor the strength of ordinances, can do it. IV. THE PROMISE — "Ye shall live." 1. Heaven is a place for conquerors only (Revelation 3:21). He that will be sin's friend, cannot be God's favourite. There must be a combat before a victory, and a victory before a triumph. 2. The more perfect our mortification, the clearer our assurance of glory. The more sin dies, the more the soul lives. 3. Mortification is a sure sign of saving grace. It is a sign of the Spirit's indwelling and powerful acting, a sign of an approach to heaven. (S. Charnock, B.D.)
1. A breaking of the league naturally held with sin (Ephesians 5:11; Hosea 14:8). 2. A declaration of open hostility. When leagues between princes are broken war ensues. This hostility begins in cutting off all the supplies of sin (Romans 13:14, etc.). 3. A powerful resistance, by using all the weapons of the Christian armoury (Ephesians 6:13, 14, etc.). 4. A killing of sin. II. HOW WE MAY JUDGE OF OUR MORTIFICATION. 1. Negatively.(1) All cessation from some particular sin is not a mortification. It may only be —(a) An exchange. It may be a divorce from a sin odious to the world, and an embracing another that hath more specious pretences.(b) A cessation from some outward gross acts only, not from a want of will to sin. There may be pride, ambition, covetousness, uncleanness, when they are not externally acted; which is more dangerous, as infectious diseases are when they are hindered by cold from a kindly eruption, and strike inward to the heart, and so prove mortal.(c) A cessation merely because of the alteration of the constitution. Lust reigns in young men, but its empire decays in an old withered body; some plants which grow in hot countries will die in colder climates. Ambition decays in age when strength is wasted, but sprouts up in a young man. A present sickness may make an epicure nauseate the dainties which he would before rake even in the sea to procure.(d) A cessation may be forced by some forethoughts of death, some pang of conscience, or some judgment of God; which as a pain in one part of the body may take away a man's appetite, but when removed, his appetite returns.(e) A cessation from want of opportunity.(2) Restraints from sin are not mortification of it.(a) Mortification is always from an inward principle, restraints from an outward. A restraint is merely a pull back, by a stronger power, but mortification is from a strength given, a new mettle put into the soul (Ephesians 3:16).(b) Mortification proceeds from an anger with, and a hatred of, sin, whereas restraints are from a fear of the consequents of sin; as a man may love the wine, which is as yet too hot for his lips.(c) Mortification is a voluntary, rational work of the soul; restraints are not so. 2. Positively. The signs are —(1) When the beloved lust doth not stir upon a temptation that did usually excite, as it is a sign of the clearness of a fountain when after the stirring of the water the mud doth not appear; or as it is with a man that is sick — set the most savoury meat before him, if his appetite be not provoked, it is an argument of the strength of his distemper, and where it is lasting, of his approaching death. None will question the deadness of that tree at the root which doth not bud upon the return of the spring sun; nor need we question the weakness of that corruption which doth not stir upon the presenting a suitable temptation.(2) When we meet with few interruptions in duties of worship. Easy compliance with diversions is a sign of an unmortified frame; as it is the sign of much weakness in a person, and the strength of his distemper, when the least blow or jog makes him let go his hold of anything.(3) When we bring forth the fruits of the contrary graces. The more sweet and full fruit a tree bears, the more evidence there is of the weakness of those suckers which are about the root to hinder its generous productions. III. THE REASONS WHY THERE CAN BE NO EXPECTATION OF ETERNAL LIFE WITHOUT MORTIFICATION. An unmortified frame is — 1. Unsuitable to a state of glory (Colossians 1:12). Conformity to Christ is to fit us for heaven, He descended to the grave before He ascended; so our sins must die before our souls can mount. It is very unsuitable for sin's drudges to have a saint's portion. Every vessel must be emptied of its foul water before it can receive that which is clean. No man pours rich wine into old casks. 2. Such as God cannot delight in. To delight in such would be to have no delight in his own nature. To keep sin alive is to defend it against the will of God, and to challenge the combat with our Maker. 3. Against the whole design of the gospel. Rather than sin should not die, Christ would die Himself; it is therefore a high disesteem of Christ to preserve the life of sin, and if we defend what He died to conquer, how can we expect to enjoy what He died to purchase? For what the grace of the gospel doth more especially teach, read Titus 2:4; Psalm 5:4. It is an inseparable character of them that are Christ's, that "they have crucified the flesh with the affections and lusts."Conclusion: Let us labour to mortify sin. If we will not be the death of sin, sin will be the death of our souls. 1. Implore the help of the Spirit. 2. Listen to His convictions. 3. Plead the death of Christ, the end of which was to triumph over sin. 4. Often think of Divine precepts. 5. Be jealous of our own hearts. Venture not to breathe in corrupt air, for fear of infection. 6. Bless God for whatsoever mortifying grace we have received. (S. Charnock, B.D.)
1. "To mortify" is now commonly used in a far less extreme sense than its original signification. Thus we speak of mortified pride, which has been simply disappointed of its passing object; whereas to mortify is to be in a process of death, though joined to something living — as a diseased limb may be mortified, while the other parts of the body are healthy; and it is only by the process of the healthy part of the body casting off from itself the mortified flesh, that the whole system can escape dissolution. In this sense we are to understand the mortification of the carnal and ungodly desires, which the power of Divine grace, the vital energy of the new creature, will enable it to cast from itself, and thereby save the soul alive, which the process of moral putrefaction had otherwise corrupted and slain. Hence the striking force of the injunctions — "Crucify the flesh"; "put away the old man"; "cast out the bondwoman"; "cut off the offending right hand," or "pluck out the right eye." 2. Then to mortify sin is not to deal equivocally with it, to fight against its practices and leave untouched the principle, as Saul slew the Amalekites, but spared Agag. To mortify sin is not merely to smite and oppose it, but to put it to death — to have "no confidence in the flesh" — to "yield no member to uncleanness" — to "deny all ungodliness and worldly lusts" — to "avoid the very appearance of evil" — to "let it not be so much as named among you as becometh saints." It means, that "if sinners entice, we are to consent not"; but in every sense to "be not overcome with evil," but to "resist the devil, and he will flee from us," clinging hard and fast by "the God of peace, who shall bruise Satan under our feet shortly." II. WHAT IS TO BE MORTIFIED? "The deeds of the body" — that is, not one deed, but all, whether of the inward or of the outward man. This may be illustrated by the injunction — "If thy right eye offend thee, pluck it out"; not that Jesus would have us literally maim the body which He created perfect. But as He had just been speaking of the adultery of the eye, as distinguished from, yet identified in guilt with the actual sin, and there called it "the adultery of the heart," His meaning is, that we should begin the cure of sin at the seat of the disease, the corrupt heart — that we should destroy the fruits of sin by plucking up the lust at its roots. What so delicate, so useful, or so expressive a feature as the right eye! But if rather than sin, and imperil the whole body, the right eye is to be plucked out, then we learn that the tenderest affections and the most necessary comforts that would impair the beauty of holiness are all to be sacrificed. Again, "If thy right hand offend thee, cut it off." The right hand is the emblem of dignity — Joseph sits at the right hand of Pharaoh; of power "Thy right hand shall teach thee terrible things"; of friendship — "To me and Barnabas the right hand of fellowship"; of covenants — "Though Coniah were the signet on My right hand"; of industry and business — "Let my right hand forget her cunning."If, then, the "right hand" that casts a stumbling-block in our way is to be "cut off," then is the place of secular dignity to be resigned, if we find it lifting up our hearts above humility. And the post of power must be renounced if we discover that it has led us to forget our weakness apart from God. And the bond of friendship, if it has led us to soften down the points of distinction between the worldling and the believer, must be broken. And the covenant with ungodliness must be dissolved. Even industry in business may be in our way, and if so we must consent to mortification here. Better cut off the hand than lose the head; rather maim the body than mar the soul. If religion be worth anything, it is worth everything; therefore sacrifice anything but Christ. III. BY WHOM THE DEEDS OF THE BODY ARE TO BE MORTIFIED? There are two agents — the one active, the Holy Spirit; the other passive, the believer himself. "If ye through the Spirit do mortify." We can do nothing without Him; He will do nothing without us. IV. THE ANIMATING RESULT OF THE SUCCESSFUL CONFLICT WITH THE FLESH. "Ye shall live" a life of grace and holiness, of estrangement from the world and communion with God; of happiness, usefulness, and comfort on earth, and of glory and blessedness in heaven. (J. B. Owen, M.A.)
2. In the text St. Paul explains this struggle. First, there is a flesh in us — that is, an animal nature. We come into the world as animals do-eat, drink, sleep as they do — have the same passions as they have — and our carnal bodies die exactly as they die. But are we nothing more? God forbid. We know that to be a man we must be something more than a mere brute — for when we call any one a brute, what do we mean? That he has given himself up to his animal nature till the man in him is dead, and only the brute remains. Our giving way to the same selfish, shameless passions, which we see in the lower animals, is letting the "brute" in us conquer. The shameless and profligate person — the man who beats his wife — or ill-treats his children — or in any wise tyrannises over those who are weaker than himself, gives way to the "brute" within him. He who grudges, envies, tries to aggrandise himself at his neighbour's expense — he too gives way to the "brute" within him, and puts on the likeness of the dog which snatches and snarls over his bone. He who spends his life in cunning plots and mean tricks, gives way to the "brute" in him, just as much as the fox or ferret. And those, let me say, who, without giving way to those grosset vices, let their minds be swallowed up with vanity, always longing to be seen and looked at, and wondering what folks will say of them, they too give way to the flesh, and lower themselves to the likeness of animals. As vain as a peacock, says the old proverb. And what shall we say of them who like the swine live only for eating and drinking and enjoyment? Or what of those who like the butterflies spend all their time in frivolous amusement? Do not all these in some way or other live after the flesh? And do they not fulfil St. Paul's words, "If ye live after the flesh ye shall die"? 3. But some one will say — "Of course we shall all die — good and bad alike." Then why does our Lord say, "He that liveth and believeth in Me shall never die"? And why does St. Paul say, "If ye through the Spirit do mortify the deeds of the body ye shall live"? Let us look at the text again. "If ye live after the flesh ye shall die." If you give way to those animal passions you shall die; not merely your bodies — they will die in any case — the animals do — for animals they are, and as animals die they must. But over and above that, you yourselves shall die — your character, your manhood or your womanhood, your immortal soul will die. There is a second death to which that first death of the body is a mere trivial and harmless accident, and that may begin in this life, and if it be not stopped and cured in time, may go on for ever. 4. This is the dark side of the matter. But there is also a bright side. "If ye through the Spirit do mortify the deeds of the body, ye shall live." If you will be true to your better selves, if you will listen to and obey the Spirit of God, when He puts into your hearts good desires, and makes you long to be just and true, pure and sober, kind and useful. If you will cast away and trample under foot animal passions, low vices, you shall live. You shall live, your very soul and self for ever — all that is merciful, kind, pure, noble, useful — in one word, all in you that is like Christ, like God, that is spirit and not flesh, shall live for ever. So it must be, for "As many as are led by the Spirit of God, they are the sons of God." Those who let the Spirit of God lead them upward instead of letting their own animal nature drag them downward, are the sons of God. And how can a son of God perish? How can he perish, who like Christ is full of the fruits of the Spirit? — of love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance? The world did not give them to him, and the world cannot take them from him. They were not bestowed on him at his bodily birth — neither shall they be taken from him at his bodily death. 5. Choose, especially you who are young and entering into life. Remember the parable of the old heathen. Choose in time whether the better horse shall win or the worse. And let no one tell you, "We shall do a great many wrong things before we die. Every one does that; but we hope we shall be able to make our peace with God before we die." That kind of religion has done more harm than most kinds of irreligion. It tells you to take your chance of beginning at the end. Common sense tells you that the only way to get to the end is by beginning at the beginning, which is now. Do not talk about making your peace with God some day — like a naughty child playing truant till the last moment, and hoping that the schoolmaster may forget to punish it. (Charles Kingsley, M.A.)
(Elnathan Parr, B.D.)
1. "Led." Not drawn by rope, not hauled, but led. 2. Yea, more — gladly led. It is not the leading of the sulky horse behind the dray, pulling and being pulled, but of one following along with dangling halter. It is not the picture of him who says, "my name is down on the church-book — that is enough," but of him who says, "Here am I, Lord; send me." This is the test of our discipleship — if we go gladly. II. LEADERSHIP OF THE SPIRIT IS POSSIBLE. There are those who doubt this. They say, "How can God influence us this way or that?" Well, look at the things that do influence us. Sometimes we are all down with the blues. It is not that we are weaker than usual, but some influence from the outside world is moving upon us. The market has gone wrong, politicians are sending the country to ruin, etc. At other times other influences come to us. The silent trees swaying gently in the wind, or the smooth surface of some quiet lake soothes us; and if the things of nature can so affect us, cannot the Creator? Then surrender to Him. Open your heart, and He will come in and reign. III. GOD WILL LEAD HIS CHILDREN. The other night you heard a faint knock at the door, and when it was opened there stood a timid little beggar girl with a pinched, wan face, and as you looked down at her she said something about bread. By and by the door burst open and in came a great big boy. He bounded across the room, jumped upon your knee, flung his arm around your neck and, plunging his hand into your pocket, helped himself. So we who are led by the Spirit do not go to God as beggars, but as His own sons, whom He receiveth as a father receiveth his children. Conclusion: 1. Led by the Spirit! So let us live, work, believe, enjoy and triumph by the Spirit. 2. He comes into our hearts as the old warriors used to go into a city. When they had broken through the wall they marched straight for the citadel. Merchants, when they entered, went about, this way and that, through the streets. But the conqueror went first to the citadel, and, when he had taken that, he sent one platoon down this street to clear out the enemy there, and another down that street to drive out that body, until all were driven out; then he had the city in his grasp, and he ruled over it. So when the Spirit comes into our hearts it goes straight to the conscience and lays hold on that, then it sends a truth down this way to drive out this passion, and another that way to subdue that jealousy, and another that other way to quell that rebellion. Then, when all is driven out, He makes His abode in that heart, and becomes its counsellor, guide and ruler for ever. (C. H. Fowler, D.D.)
1. Distinctions premised.(1) It is either common or peculiar. There is a leading which extends to all creatures. For all of them, by His Divine power, are to the glory of the Creator and the good of the universe. This also may be said to extend to all men; as He, the first Cause and Sovereign (Acts 17:28), in a common and providential way, orders all their several actions. Now, most certainly, this is not that "leading" in the text, for many are thus "led by the Spirit" who yet are far from being "the sons of God"! The leading here intended is, therefore, peculiar to God's people.(2) The special leading of the Spirit is extraordinary or ordinary. Prophets and apostles were "led by the Spirit" as they were immediately inspired and guided by Him in their work (2 Peter 1:21). But this was extraordinary, and so limited and temporary. The latter leading appertains to all God's children, and at all times.(3) This act of the Spirit may be considered either as it is exerted at conversion or after. He leads at and in order to conversion; as He irradiates the mind, inclines the will, spiritualises the affections, and so leads the whole soul to God and Christ. Then He leads all along in the whole course of a Christian's life.(4) There is the having of the Spirit, and the leading of the Spirit (ver. 9). Now, although these be inseparable, yet they are distinct. To "have the Spirit" is to be made a possessor of Him in His indwelling in us; to be "led by the Spirit" is our partaking of His directive influence, after we are made possessors of Him. 2. The special acts included in the Spirit's leading.(1) Something on the Spirit's part.(a) His special guidance (Isaiah 30:21; Isaiah 48:17; Isaiah 58:11; Isaiah 61:8; Psalm 25:5; 37:23; 83:24; 143:10). What the cloud was to the Israelites, what the guide is to the traveller who knows not his way, that the Spirit of God is to believers.(b) His powerful inclination. He leads not only by a naked guidance or directive light (Colossians 1:9; Ephesians 5:10), but also by the efficacious inclining of the heart, the bowing and bending of the will, the overpowering of the affections, to close with and follow His guidance in the doing of what is good, and in the shunning of what is evil (Psalm 119:35, 36).(c) His co-operation and corroboration. When one leads another both have their proper action and motion, and both unite and concur therein (Isaiah 26:12; Philippians 2:12, 13). So His leading resembles the mother's or nurse's leading the child. They take it by the hand, hold it up, join their strength with its weakness; and so they enable it to go (ver. 26; Ephesians 3:16).(d) His Agency. Where He governs, there He leads. It is like a general leading an army: they are subject to his will, steered by him in their motions, as the ship is by the pilot, or the chariot by him that drives it.(2) Something on the creatures' part. And that is their yielding up of themselves to this guidance. Without this, it is not "leading"; for that imports motion after something that goes before. And that motion must be voluntary, or else it is being dragged, not "led" (Isaiah 2:3; Song of Solomon 1:4). 3. Four things opened about the Spirit's leading.(1) What the Spirit leads unto — truth and holiness (John 16:13; Ephesians 5:9; Psalm 23:3). This holiness includes holy affections, the exercise of the several graces (2 Thessalonians 3:5), and the avoiding and mortifying of sin (Romans 8:13).(2) The rule by which He leads — the written Word (Proverbs 6:22, 23; Psalm 119:105, 133; Micah 6:8), which is the Christian compass by which he must steer his course, the star that must direct him in all his motions (Isaiah 8:20). The Spirit gives light and life to the Word; and the Word gives evidence that the guidance is from the Spirit.(3) The manner of His leading.(a) With power and efficacy. The person led shall certainly follow Him (Ezekiel 26:27; Jeremiah 31:18).(b) With all sweetness and gentleness. The will is determined, but so as that not the least violence is done to it, to the infringing of its liberty (Psalm 110:3; Hosea 2:14).(4) The extent of His leading.(a) In regard of the subject or person led. It extends to the whole man; first to the soul, understanding, will, and affections, and then to the body, yea, to the whole conversation.(b) In regard of the object or matter that the Spirit leads unto. The whole duty of a Christian; to all that he is to know, believe, and do.(c) In regard of the degree and measure of it. All have the thing in the necessary and substantial part of it, yet some have more and some less. II. SOME PRACTICAL INQUIRIES ABOUT IT. 1. What inducements are there to excite men to attain and live under this leading?(1) The excellency of the thing. The person leading, the great Spirit of God; the act, Divine and supernatural leading; the object, the loving of God, delighting in God, conformity to God.(2) The necessity of it. What becomes of the blind man that has none to guide him? of the weak child that has none to uphold it?(3) As the natural guide is defective and insufficient, so there are other guides which are destructive and damnable. Such as Satan, depraved nature, indwelling sin, the flesh, the world.(4) Weigh the way and manner of the Spirit's leading — (a) (b) (c) (a) (b) (c) (d) 2. How may this leading of the Spirit be attained?(1) There must be the having of the Spirit before there can be the leading of the Spirit. Therefore attend upon the gospel, by which He is conveyed.(2) The first leading of the Spirit must be had before the secondary leading. He must first lead you to God by conversion.(3) Be willing to follow the motions of the Spirit.(4) Let your dependence be upon God and His Spirit for guidance (Psalm 25:9; Proverbs 3:5, 6; Job 18:7; Proverbs 20:24).(5) Pray much for this grace of the Spirit (Psalm 143:10). 3. What duties are incumbent upon those who are led by the Spirit?(1) They should more and more follow the leadings of the Spirit. (a) (b) (c) (d) (e) (f) 4. May such who are led by the Spirit fetch comfort from it? Undoubtedly —(1) It is a clear evidence, a deciding argument, of your being the sons of God.(2) As it is certain evidence of sonship here, so it is a certain pledge of heaven and salvation hereafter. (J. Jacomb, D.D.)
I. ISAIAH REPRESENTS THAT MORE ADVANCED CULTURE, IN THE ELDER CHURCH, where the original meaning of the revelation at Sinai had begun to come out into a clearness approaching that of the gospel-day. More confiding impressions of the unseen Father were certainly stealing into the soul Hence comes the promise of Divine guidance, personal and gentle. 1. There is no one that has not found out by rough experience that there are crooked things in his life which need to be made straight, and dark places which need to be made light. This common need of heavenly leading puts us into one company with those Hebrews, and makes us prize the promise that was so comforting to them. 2. This instinct which desires and follows leadership is nearly universal, and religion employs it to train our best attachments and confidences up to heaven. With all his self-reliance and self-will man likes to trust and follow a leader. It appears among bands of youth, in exploring parties in political combinations and social reforms, and especially in the military spirit. 3. The next step shows us this guiding love of the Heavenly Father as independent of anything that we think, or do, or feel. It leads us in paths that we had not known. It deals with us as a mother handles her child just beginning to know only her face or her voice (see Isaiah 45:5). We were too infantile in the childhood of our spiritual life to know God when He took us up. Who of us cannot recall some trying time when the utter dismay came over him of not knowing what way to take — the sun gone down, human helpers away or feeble, human advisers indifferent or undecided? But God was there before us, and when we waited on Him we found He was waiting for us; and then, very often, the one path which, of all those that opened, was the least inviting was the one into which He led our unwilling feet. 4. God goes invisibly before His child, like the good shepherd of the Eastern pastures, to reassure the alarmed and doubting, to take. the briers and stones and to scare the beasts out of the way, to straighten what is crooked, to hold a lamp over the dark passages among the rocks, to lead those that have faith enough to be willing to be led in paths that they have not known. II. FROM THIS PROMISE WE PASS OVER TO THAT GIVEN US BY ST PAUL. 1. We see at once that there is an advance into another plane of religious thought. Instead of Jehovah we are told of "the Spirit." Then, instead of being taught of a mere outward change wrought by this leading, there is a transformation of our whole interior nature and condition. They who were before merely creatures and servants, or children only as by creation, become children in a new and profounder way. Nothing is taken away that Isaiah had said, only much is added. 2. What is signified by being "led by the Spirit"? In the Greek there are two terms for "leading." The one signifies a violent and rather irregular act of propelling a body — a driving or pushing on as by winds or waves. This St. Peter uses when he speaks of the moving of the minds of the Old Testament saints by the mind of God. The other, employed in the text, refers to an even, constant, unbroken force, acting not less powerfully because it acts gently and steadily; the leading of a Spirit who abides, always at His gracious work on the heart, in His chamber within it, and does not come and go. You can illustrate this by any mother walking with a little child or shepherd with sheep. The hireling, who only follows after, and, when the charge wanders or falls into danger, hurries up and catches hold irregularly, pushing the body here and there over a hollow or through a thicket, does not lead as that blessed Comforter leads. "He shall abide with you for ever, even the Spirit of Truth," etc. 3. What, then, is the peculiar privilege of those who are so led? "They are the sons of God." How can it be? There is one only-begotten Son of God, becoming also the Son of man, born of Mary, our humanity being for ever taken up into His Divinity and glorified by it. It is only by our spiritual union with Him, that we, in a secondary sense, yet a most vital and precious one, are made also "sons of God." Hence the expressions "Spirit of God" and "Spirit of Christ" and "Holy Spirit" are often used as equivalent. Christ gives the Comforter. When He is received into the heart a new nature is born; a Son of God, in the image of Christ. Here "the Spirit" is not a mere influence exerted on character as by a foreign benefactor; it is an inwrought and essential principle of the believer's life. He is a new creature, a son. And as there are two New Testament terms in the original, to signify two kinds of leading, so there are two to signify children. One has reference to mere natural descent or begetting, irrespective of any tender, filial feeling, The other, used when sons of God in Christ are intended, includes an affectionate and sacred dependence, or lovingness of the child's and the parent's heart. The tree may take an influence from the sun, and that foreign influence tends to make the tree tall, vigorous, green, and fruitful. But the tree is not the child of the sun. 4. With this comes a special characteristic of our service to Christ. It is not a service of compulsion or restraint, rendered "grudgingly or of necessity." It is labour in a free and joyous spirit, such as befits the thankful receivers of an unspeakable gift in its true character. Wise employers always select workmen that love their work. This distinction between sonship and servantship runs through all that pertains to a Christian's obedience. (Bp. Huntington.)
1. Our answer must depend on our idea of the nature of the Spirit of God and His relations to us. Men speak of the Spirit as a mere influence, an effect of the outgoing of Divine energy. But, according to the New Testament, the Spirit of God is God, regarded especially as within us and in communion with our spirits. His presence is not discerned by mystic signs: we do not see it in a burning bush or in cloven tongues of fire, we do not hear it in a mighty rushing wind, or in a still small voice; but as we do not sea the air above us, nor even hear it in the calm of summer, yet we perceive its existence by the gentle stirring of the trees, the strong flight of birds, the slow sailing of great clouds; so the unseen and silent Spirit reveals His presence by the life He brings, the influence He exerts. 2. The leadership of the Spirit must be regarded as the influence which is thus exerted over the souls of men, and freely yielded to by them. All who choose to follow are led. It depends upon our will and action (ver. 13). It implies following the Spirit —(1) As a guide for the intellect — seeking light in prayer, and humbly searching the inspired Scriptures.(2) As a leader for the will, and yielding self-will to the voice of God in the conscience and in revealed law.(3) As the loving presence of God, with the over-ruling of earthly passion by the love of God. II. THE PRIVILEGES OF DIVINE SONSHIP TO WHICH THE LEADERSHIP OF THE SPIRIT INTRODUCES US. By nature we are all God's children, and cannot cease to be so. Yet we may be practically orphans when we wander far from our Father and live in rebellion against Him. To be reconciled to God is practically to be made sons again in a fuller sense than that in which unfallen man was a son in the ignorance and tutelage of childhood. St. Paul regards this as an adoption (ver. 15), St. John as a second birth (John 1:12). The effects of this are many and great. 1. Liberty in deliverance — (1) (2) 2. Security from fear, either — (1) (2) 3. Restoration of the love of God in our hearts. We now cry, "Abba, Father." This restoration is the source of our deepest joy. 4. Heirship of glory (ver. 17). The son is not simply saved, he is honoured. The returned prodigal is not treated as a hired servant, but as a privileged child (Luke 15:22, 23). (W. F. Adeney, M.A.)
I. THE QUALIFICATIONS OF THE SPIRIT FOR THIS GUIDANCE. 1. He knows the path to heaven — all its intricacies and dangers: the sunken rock, the treacherous quicksand, the concealed pit, the subtle snare, the windings, and intricacy, and straitness of the way. It is utterly impossible, then, that He should mislead. 2. He knows His own work in the soul All its light and shade, its depressions and revivings, its assaults and victories, are vivid to His eye. Dwelling in that heart He knows where wisely to supply a cheek, or gently to administer a rebuke, or tenderly to whisper a promise, or sympathetically, to soothe a sorrow, or effectually to aid an incipient resolve, or strengthen a wavering purpose, or confirm a fluctuating hope. II. WHAT IS IT TO BE LED BY THE SPIRIT? 1. It assumes —(1) The existence of spiritual life in those He leads. He does not undertake to lead a spiritual corpse, a soul dead in sins, The leading of the Spirit, then, is His acting upon His own life in the soul.(2) Entire inability to lead themselves. What can we see of truth, of providence, of God's mind and will, of ourselves? 2. It involves leading as —(1) From ourselves — from all reliance on our own righteousness, and strength. But this divorce from the principle of self is the work of a life. And who but this Divine Spirit could so lead us away from self, in all its forms, as to constrain us to trample all our own glory in the dust? But more: He leads us from an opposite extreme of self — from a despairing view of our personal sinfulness. How many walk in painful and humiliating bondage from not having thus been sufficiently led out of themselves! Thus from sinful self, as from righteous self, the Spirit leads us —(2) To Christ. Are we guilty? — the Spirit leads us to the blood of Jesus. Are we weary? — the Spirit leads us to abide in Jesus. Are we sorrowful? — the Spirit leads us to the sympathy of Jesus. Are we tempted? — the Spirit leads us to the protection of Jesus. Are we sad and desolate? — the Spirit leads us to the tender love of Jesus. Are we poor, empty, and helpless? — the Spirit leads us to the fulness of Jesus. The holy Spirit is our Comforter, but the holy Jesus is our comfort.(3) To truth — "He shall guide you into all truth." Though many claim Him as their Teacher, He disowns them as His disciples. Tossed from opinion to opinion, perplexed by conflicting creeds, are you anxiously inquiring, "What is truth?" commit yourself to the guidance of the Spirit. He can harmonise apparent contradictions, reconcile alleged discrepancies, clear away overshadowing mists, and place each doctrine, precept, and institution clear before your mind.(4) To all holiness. As the "Spirit of holiness," it is his aim to deepen the impress of the restored image of God in the soul, to increase our happiness by making us more holy, and to advance our holiness by making us more like God. All His unfoldings of Christ, views of God, rebukes, joys, have this for their object — the perfection of us in holiness.(5) To all comfort. If sorrows abound, consolation much more abounds, since "the Comforter" is the Holy Ghost. He comforts by applying the promises — by leading to Christ — by bending the will in deep submission to God — and by unveiling to faith's far-seeing eye the glories of a sorrowless, tearless, sinless world.(6) To glory. There He matures the kingdom, and perfects the building, and completes the temple He commenced and occupied on earth. In conclusion: Beware of being guided by any other than the Spirit of God. The temptation is strong of being biassed by the profound research, the distinguished talents, the exalted piety, and admired example of men. But this must not be. It is inconsistent with the honour that belongs, and with the love that we owe, to the Spirit. "Thou shalt guide me by Thy counsel, and afterwards receive me to glory." (O. Winslow, D.D.)
1. Leads and instructs in the way of salvation (John 16:7-10). He is infinitely wise, powerful, good, etc., and therefore His guidance will be perfect. 2. To a perception of our lost and ruined condition. The methods are various — meditation, personal affliction, the prayers of Christians, some sermon, etc. 3. To contrition. Sin now appears in all its hateful qualities and effects; as that which has offended God, which condemns, curses, and defiles the soul. The Spirit leads to "godly sorrow, which worketh repentance unto salvation," etc. 4. To a discovery of Christ as the Saviour (John 16:13, 14). He removes "the veil on the heart," dispels prejudice, and affords that inward and Divine light by which alone Christ is perceived for saving purposes (Galatians 1:16).(1) Christ's greatness and dignity. Sinners have very mean thoughts of Christ.(2) The power of Christ to save, as the end of the law for righteousness, the great atonement, our "Wisdom, righteousness, sanctification, and redemption." 5. To the exercise of saving faith in Christ. 6. So He renovates the mind, deadens the soul to sin, and disposes it to holy obedience and love (Titus 3:4, 5). II. THE PRIVILEGE OF GOD'S PEOPLE: "They are the sons of God." Consider — 1. The names by which they are distinguished — "sons and children of God," a "chosen generation," a "royal priesthood," "kings and priests unto God." 2. Their liberty. They were under the dominion of sin, the tyranny of Satan, the curse of the law, and consequently the sting of death. 3. "All things are theirs." 4. Christ is engaged to protect and defend them. 5. They have free and certain access to God as their Father (Romans 5:2; Ephesians 3:12). 6. They enjoy a title to an everlasting inheritance (Galatians 3:29: Romans 8:17; 1 John 3:1, 2). III. THE PEOPLE OF GOD CHERISH AND ENJOY THE INFLUENCE OF THE SPIRIT, AND THEREBY EVIDENCE THAT THEY ARE THE SONS OF GOD. By the Spirit sinners not merely become children of God, but followers. 1. They are sensible of their ignorance and weakness, and recognise the enlightening and strengthening energy of the Spirit. 2. They are careful not to "quench " or "grieve" the Spirit (1 Thessalonians 5:19; Ephesians 4:30). 3. They pray for that influence. 4. In the discharge of all their duties they seek His aid. 5. They have the inward witness of the Spirit (ver. 16), and the "fruits of the Spirit" (Galatians 5:22). (J. J. S. Bird, B.A.)
1. To repentance. 2. He leads them, while they think little of themselves, to think much of Jesus. If the Holy Ghost has never made Christ precious to you, you know nothing about Him. 3. When the Spirit has glorified Jesus He leads us to know other truths. He leads the sons of God into all truth. On the other hand, truth is like a closed chamber to the unregenerate man. 4. The children of God are led not only into knowledge, but into love. The Spirit causes every true-born son of God to burn with love to the rest of the family. "We know that we have passed from death unto life, because we love the brethren." And not only so, but He leads us into intense love for the souls of sinners. If any man shall say, "It is no business of mine whether men are lost or saved," the Spirit of God never led him into such inhumanity. 5. The Spirit leads the sons of God into holiness. If you are proud, covetous, lustful after worldly gain, false in your statements, and unjust in your actions, the Holy Ghost never led you there. If I find a child of God mixing with the ungodly, using their speech, and doing their actions, I am persuaded the Holy Ghost never led him there. But if I see a man devout before God, and full of integrity before men, I know that the Spirit of God is his leader. "The fruit of the Spirit is love, joy, peace." 6. Into vital godliness — the mystic essence of spiritual life. For instance, the Holy Ghost leads the saints to prayer, which is the vital breath of their souls. 7. Into usefulness, some in one path, and some in another, while a few are conducted into very eminent service. II you are doing nothing for Jesus the Spirit of God has never led you into this idleness. II. HOW DOES THE SPIRIT LEAD THE SONS OF GOD? 1. We cannot explain His mode of operation, but probably it is somewhat in the same way in which our spirits operate upon other men's spirits. We act upon matter by machinery, but upon mind by argument, by instruction, and so we endeavour to fashion men as we desire.(1) One great instrument which the Holy Ghost uses upon the mind is the Word of God. Quote chapter and verse for an action, and, unless you have wrested the passage, you may rest assured you have acted rightly.(2) The Spirit also speaks through His ministers. The Word preached is often blest, as well as the Word written, but this can only be the case when the Word preached is in conformity with the Word written.(3) He directly, apart from the Word, speaks in the hearts of the saints. There are inward monitions which are to be devoutly obeyed, guidances mysterious, which must be implicitly followed. There will come to you sometimes, you know not why, certain inward checks, such as Paul received when he essayed to go into Mysia, but the Spirit suffered him not. At another time a proper thing comes upon you strongly that it is to be done at once, and for some reason you cannot shake off the impression. Do no violence to that impulse. 2. Note that the Spirit "leads." The text does not say, "As many as are driven by the Spirit of God." No, the devil is a driver. Whenever you see a man fanatical and wild, whatever spirit is in him it is not the Spirit of Christ. III. WHEN DOES THE SPIRIT LEAD THE SONS OF GOD? 1. He would always lead them, but, alas, there are times when they will not be led. They are wilful and headstrong, and start aside. 2. The healthy condition of a child of God is to be always led by the Spirit of God. Not on Sundays only, nor alone at periods set apart for prayer, but during every minute of every hour of every day. We ought to be led by the Spirit in little things as well as in great. If only one action apart from the Spirit were suffered to run to its full results, it would ruin us. A pilot who only occasionally directs the ship is very little better than none. Child of God, the Spirit must lead you in everything. 3. "Well, but," say you, "will He?" Yes. When you are in difficulties, consult the Holy Spirit in the Word. If no light comes from thence kneel down and pray. Cast yourself upon the Divine guidance, and you shall make no mistake. The Lord will never let a vessel be dashed upon the rocks whose tiller has been given into His hands. Conclusion: Use the text — 1. As a test. Am I a child of God? If so, I am led by the Spirit. 2. As a consolation. If you are a child of God you will be led by the Spirit. 3. As an assurance. If you are led by the Spirit of God then you are most certainly a son of God. (C. H. Spurgeon.)
1. In renewing them. 2. In imbuing them continually with a new life. 3. In determining their inward and outward life. I. WHAT IS MEANT BY BEING LED BY THE SPIRIT? It is not by blind suggestions or impulses. It is not by a miraculous or abnormal operation, directing what text the eye shall fall upon. The Spirit is the determining principle of the life, and His leading — 1. Is consistent with our rational nature, liberty, and responsibility. 2. Mingles with our consciousness, and determines it, but cannot be distinguished from it. 3. Is not always irresistible. Hence men are said to resist, grieve, quench the Holy Spirit. II. THE RESULT OF IT. 1. The knowledge of the truth — not by inspiration or revelation, but illumination. 2. The love of truth, or the conformity of our hearts to the standard of God's will. 3. The conformity of our outward life to the will of God.(1) It leads to the government of the tongue, the control of the passions, the ordering of the conduct.(2) It gives right views and motives to determine us in all emergencies.(3) It enables us to choose that Christian work for which we are best qualified. III. WHY ARE THOSE WHO ARE LED BY THE SPIRIT THE SONS OF GOD. 1. What is meant by the sons of God? Those who —(1) Partake of His nature by regeneration.(2) Are adopted into His family and made the objects of His parental care and heirs of His kingdom.(3) Governed by a filial as opposed to a slavish spirit. 2. Why are such led by the Spirit? Because(1) Submission to the spirit of our whole inward and outward life is the only evidence of our sonship.(2) The Holy Spirit is in His nature the Spirit of adoption. He is not a servile Spirit, but the Spirit of the Son, and therefore sent into sons. Those only who are actuated by this filial Spirit are the sons of God, i.e., are such in their inward character and temper.(3) In so far as sonship involves the idea of exaltation, power, blessing, etc., the indwelling of the Spirit is the immediate source of all these distinctions. IV. THE NECESSARY CONDITIONS ON OUR PART IN ORDER TO THIS GUIDANCE. 1. We must renounce our own guidance and that of others, whether of the world, Church, or individuals. 2. We must submit to, and have full faith in, the guidance of the Spirit. (C. Hodge, D.D.)
1. A spiritual right to all the creatures — "All things are yours." 2. An interest in God Himself, and in His promises, mercies, etc. 3. Right to guardianship of angels (Psalm 91:11; Matthew 18:10; Hebrews 1:14). What a safeguard against the powers of darkness! 4. A claim to eternal glory (Colossians 1:12; Matthew 25:34). In comparison with this how poor the thoughts of men! "How may I get a good bargain, enjoy myself, be revenged on my enemy?" rather than, "How shall I become a child of God?" II. THE QUALIFICATION. "So many as are led," etc. It is not enough to be the sons of God, unless we know ourselves to be so. 1. How shall we know ourselves to be the sons of God? There are many signs besides the one here mentioned, as —(1) Every child is like His Father, It is not so in carnal generation always. But you must try your spiritual sonship by this rule — your Heavenly Father is holy (1 Peter 1:15, 16), merciful, righteous, slow to anger, abhors all manner of evil; are we like that, or the reverse?(2) Bears a filial love to His Father. His love to us is infinite (Psalm 103:13); what return do we make? We can perhaps talk largely of our love, but if we loved Him could we estrange ourselves from His interest, hear His sacred name blasphemed, etc.(3) Reverence Him. (a) (b) 2. What it is to be led by the Spirit of God. In leading there must be a hand to guide and a foot to follow; good motions on God's part, and motions to good on ours. Every man is led by some spirit; one by a spirit of error (1 Timothy 4:1), another by the spirit of giddiness (Isaiah 19:14), another by the spirit of bondage, another by the spirit of the world (1 Corinthians 2:12), and all, besides, by the unclean spirit. Let us see, then, how a man may know that he is led by the Spirit of God. He leads —(1) In a right way, the way of God's commandments. All other ways are crooked, as deviating from the straight line of righteousness.(2) By a just rule — the Word of truth. Uncertain and variable traditions, private and ungrounded revelations which cross this recorded will of God, are the deceitful guides of the spirit of error.(3) Sweetly and gently. Those who are carried with furious impetuousness are not led by the spirit of meekness.(4) Progressively, from grace to grace and virtue to virtue, whereas passion goes by sudden flashes.(5) To life, whereas other spirits, the flesh included, lead to death. III. THE CONNECTION OF THIS QUALIFICATION WITH THE PRIVILEGE. How far does the leading of God's Spirit evince our sonship. If we would have a comfortable assurance we must be led by the Spirit in — 1. Judgment (John 16:13), i.e., into all saving and necessary truths; so as to free us from gross ignorance and error. 2. Disposition. If the Spirit have wrought our hearts to be right with God in all our affections we may be assured that we are His sons. 3. Practice (Ezekiel 36:27). (Bp. Hall.)
1. A practical thing. If the Spirit leads us it is to govern and control our Words and actions (Titus 2:10-15; Isaiah 48:17, 18; Galatians 5:16-25; 1 John 3:1-10). 2. A work of inward influence and sweet secret suasion of all our moral being. True, there is a law, but it is a law of liberty — a commandment which love delights to obey, "Where the Spirit of the Lord is there is liberty," not licentiousness; that liberty which consists not of freedom from moral obligation, but of disposition to comply with such obligation (Psalm 119:32). 3. Thorough. and perfect, steadily and continuously maintained. Do not confound with it transient emotions, occasional convictions, fitful resolutions, and short-lived periods of a reformation of life. 4. "According to the Scriptures," and is maintained through the habit and exercise of prayer. Here is nothing mystical, fanciful, fanatical. All is sober and rational, as it is sacred and solemn. II. THE HIGH PRIVILEGE OF THOSE WHO ARE LED BY THE SPIRIT OF GOD. They are the sons of God (2 Corinthians 6:18). God is our Father — 1. Nominally. He calls us His children, and we may call Him our Father. A formal act and covenant of adoption is entered into, whereby our Maker assumes in our favour a parental position and name, and we are permitted to believe in His paternal relation to us, to talk about it, and to act upon it (John 1:12, 13; Galatians 4:4, 5; 1 John 3:1). 2. Really God does more than call us children. He makes us so. We are His by regeneration as well as adoption, by a new birth as well as by a new title. Just as children resemble their parents in physical form and feature, and so prove themselves partakers of their nature, so do the sons of God resemble Him in moral lineaments, in spirit and disposition, and thus prove themselves partakers of His nature. 3. Effectively. Our Father treats us as His sons. He feels a parent's sympathy for us, and He fulfils all a parent's duty. He provides for us, defends us, extricates us out of our difficulties, instructs us, corrects us, makes us privy to His plans, and will eventually take us home to Himself, that we may dwell for ever in our Father's house.Conclusion: 1. If led by God's Spirit, rejoice in the thought of your Divine sonship. 2. As God's children let us evermore seek to be led by His Spirit. (T. G. Horton.)First, to take notice of the property itself here mentioned which is to be led by the Spirit of God, where we may observe that there is such a thing indeed in the world as this is, which some persons are partakers of. There is a twofold leading by the Spirit; the one is common and ordinary, the other is special and peculiar. Now this is considerable with a double reference, either first of all to our first conversion; or, secondly, to our following conversation. There is the leading and guiding of the Spirit, which is requisite and necessary for Christians in each of these conditions. First, to look upon it in order to our first and primitive conversion. The children of God they are led on by His spirit in this. And there are three things which do make up this unto us. First, information, or discovery of such and such truths in the proposition. Secondly, illumination, or enabling of the mind to conceive and apprehend those truths which are thus discovered. Thirdly, inclination, or bowing of the will and affections to close and comply with such truths and motions which are apprehended. The Spirit of God does all these three in the work of conversion. The second is the communication of this property to a diversity and plurality of persons — "As many as are led." From whence we may observe this much, that this being led and acted and guided by the Spirit of God, it is not only the property of one or two particular persons, who are singular and alone by themselves, but it is the condition of a whole society and generation of men. There are many of them that are thus led (John 1:12; Acts 9:42; Galatians 6:16; Philippians 3:15). There is a variety and diversity of such persons as are thus guided and carried. First, in a succession of times, in one age after another. There have been always men guided by God's Spirit, and still are, and always will be. There were so in the times of the prophets, and there were so in the times of the apostles, and there are so still in ours, and will be further to the end of the world. And secondly, for one and the same time. There are many that go the same way and are in the like manner inclined. That as some thrive in wickedness, so others should thrive in goodness; and as Satan enlarges his kingdom, so the Lord also should increase His. This may therefore take off the slander which is cast upon religion as a private and singular business, as the invention only of some few persons, which they take up to themselves. No, it is no such matter; there are multitudes and varieties of them. The third is the consent or correspondency of this conduct in this variety, where many and different persons are intimated to be guided by one and the selfsame Spirit. Grace is one and the same for substance in all sorts of Christians, and they are led by the same Spirit of God, which is the worker and preserver of it in them there where it is wrought. "We having the same Spirit of faith, according as it is written" (2 Corinthians 4:13). "By one Spirit we are all baptized into one body, and have been made all to drink into one Spirit" (1 Corinthians 12:13). This appears to be so in regard of the same effects, which it works in several persons. Where we find the same operations we may conclude there are the same principles. Again, they are not neither after one and the same manner. Grace, though it be in all one for substance, yet it is not in all one for modification, for the ordering and disposing of it. And lastly, it should very much persuade and prevail with Christians to mutual love and charity to one another, forasmuch as they are all led by the same common Spirit. The second is the predicate, or consequent, in the privilege belonging to these persons. It may further be cleared to us upon these considerations. First, such as are led by the Spirit they are undoubtedly the children of God, because they have the seed of God remaining in them, as the apostle John declares it of them (1 John 3:9). Secondly, those that are led by the Spirit, they are made conformable and like unto God, and have His image stamped upon them. Thirdly, they are members of Christ. Whosoever belong to Christ, who is the natural Son of God, they are consequently themselves the adopted sons of God. And this are they which are led by His Spirit. Now for a further clearing of this point still unto us, we may moreover take notice of it in a twofold illustration; the one as holding indefinitely, and the other as holding exclusively. Indefinitely, if they be led by God's Spirit, they are His children, let them be who they will be. Exclusively, if they be not led by His Spirit, whatever they be else they are none of His children. First, take it indefinitely. If they are such as are led by God's Spirit they are His children, let them be who they will. And that again in a twofold explication. First, in the indefiniteness of nations; and secondly, in the indefiniteness of conditions. This word, as many, it carries each of these latitudes in it. This teaches us likewise to own religion wheresoever we find it, let the persons in other respects be what they will be. The second is as it may be taken, exclusively. If they be not led by His Spirit, whatever they be else, they are none of His children. This proposition here before us is to be understood convertibly and by way of reciprocation. As many as are led by the Spirit of God, they are the children of God. And again, as many as are God's children, they are such as are led by God's Spirit. Whosoever are none of the former they are none of the latter. There's nothing less than the conduct of God's Spirit which will entitle one to a state of adoption. And here again two more. First, who are led by a different spirit, and they are excluded as defective. Secondly, as are led by an opposite spirit, and they are excluded as destructive. Now this being led of the Spirit of God may be very much judged of by us from these observations. First, by our delight in the Word of God, and our conformity and agreeableness to that. Secondly, by the goodness of the ways themselves in which we converse, we find these two joined together (Ezekiel 36:27, 28). Thirdly, by our cheerfulness and activity in the ways of God. And then lastly, as a concomitant, and that which is annexed hereunto. If we be led by the Spirit we shall be tender of grieving the Spirit, and doing anything which may be offensive to Him. There is no wise man who would offend his guide whom he depends upon for safety and direction. (Thomas Horton, D.D.)
1. Illuminating or enlightening grace, inasmuch as He instils good thoughts and salutary instructions; opening the understanding to receive them (Psalm 19:18; Acts 16:14). 2. Sanctifying grace, when He rectifies the heart, inclines the will, and meliorates the affections (Philippians 3:13). This is distinguished into preventing, assisting, perfecting; being considered, first, as laying the early seeds of that spiritual life; next, as contributing to its growth; and lastly, as adding the finishing hand to it. 3. The grace of true devotion, attended with deep compunction of heart (ver. 26). II. IN WHAT MANNER DOES HE OPERATE AND EFFECTUATE WHAT HE DOES. 1. Ordinarily in a gentle, moral, insinuating way, and not by mechanical, irresistible impulses, such as would take away human liberty, or reduce men to intelligent clockwork, or reasoning machines. For upon that supposition every good work, word, or thought, would be so entirely God's, that no part of it would be ours. The operations of God's Holy Spirit, then, only prepare us for godliness, or incite us and enable us thereto; the rest must come from ourselves. Accordingly, men are capable of resisting, grieving, and even quenching the Holy Spirit. 2. To be a little more particular, the Holy Spirit works upon the mind by proper applications to the reason and conscience, the hopes and fears; suggesting what is right and good, and laying before men, in a strong light, the happiness to be obtained by obedience, and the misery consequent upon disobedience. And one very considerable article of Divine wisdom and goodness lies in the providential ordering affairs so as to serve the purposes of grace; not exempting good men altogether from temptations, but so restraining, limiting, and governing the temptations, that they shall not press harder, or continue longer, than may best answer the design of God's permitting them. III. BY WHAT MARKS WE MAY DISCERN WHEN THE HOLY SPIRIT OPERATES UPON US, AND WHEN WE ARE LED BY HIM. 1. These appear chiefly either in checks of conscience dissuading us from evil, or in godly motions, inciting us to what is right and good. For though what passes within us of that kind is not distinguishable by the manner of it from the natural workings of our own minds, yet revelation, in conjunction with our enlightened reason, assures us that every good thought, counsel, and desire, cometh from above. 2. But before we draw such conclusion with respect to any particular thought, special care should be taken that we proceed upon sure grounds; otherwise we may be apt to ascribe the rovings of fancy, or mere dreams of our own, to the Holy Spirit of God. Some very good men have been observed to make it a rule in cases of perplexity to lean to that side wherein they find most ease to their own minds. But sometimes it happens that a person may be under the influence of unperceived prejudices, or passions, which warp him to a side. And therefore there is no safe and certain rule to go by in such cases, but a strict examination into the nature and quality of the action. And if, upon reflection, we find that what we are inwardly dissuaded from is really evil, or what we are inwardly prompted to is really good, then may we safely and justly ascribe such motions to the Holy Spirit of God. As to our judging of our whole conduct, and whether, or how far we are conducted by the Holy Spirit, we have a safe rule to go by — God's commandments (1 John 3:24; Galatians 5:22-25). IV. THE USE AND IMPROVEMENT TO BE MADE OF THE WHOLE. 1. To be ever mindful of the world of spirits whereunto we belong; and particularly of that blessed Spirit who presides over us, and whose temple we are, while we behave as becomes us. 2. To pray that the Spirit of God may alway dwell with us, and to take care to avoid all such practices as may offend the Holy Spirit. 3. Since the benefit of all depends upon our own willing compliance and hearty endeavours, let us make it our constant resolution to attend the motions, and to obey the suggestions of God's Holy Spirit, and so to work out our own salvation with fear and trembling. (D. Waterland, D.D.)
I. THE NATURE OF THIS SONSHIP. 1. A renovated heart. 2. Leading by the Spirit of God.(1) To clear views of the truth. (a) (b) 3. Peculiar love. Say what we will about universal charity, we love our children with a special love. 4. Heirship with Christ; sharers of His glory. II. ITS DUTIES. 1. Reverence. 2. Trust. 3. Obedience. 4. Maintenance of the family honour. 5. Resignation. A true son will let God have His way. III. HOW ARE WE TO BECOME SONS OF GOD. By our natural birth? By hearing His Word? By admission into His Church? No; John gives us the answer (John 1:12). Conclusion: 1. To all those who come home the door is open. 2. God takes great delight in being loved. 3. We come to God through prayer, then find provision, then protection. (T. L. Cuyler, D.D.)
1. Why does the Spirit lead them? Because(1) They need guidance. Neither in thought nor action are we competent to take a single step by ourselves; and yet every step we take brings us nearer to God or takes us farther from Him.(2) Other guides are ready to lead astray. 2. Where does the Spirit lead them? Not in the paths where the garments will be defiled; not into the scenes of worldly dissipation and amusement, but often through many obstacles — (1) (2) (3) |