Chapter 7
The
Spirit Conquers…
Romans 8:3-39
_______________________________________________
Objectives for Chapter 7:
1. To
learn what it mean to “live according to the
flesh” and “according to the Spirit”.
2. To
learn the results of “having one’s mind set on the
flesh” and “having one’s mind set on the Spirit”.
3. To understand the Christian’s relationship
as “a child of God”, “an heir of God”, and a
“fellow heir with Christ”.
4. To learn how the
Spirit works with Christians in intersession and
prayer.
5. To see God’s total plan for his
people in Christ---foreknowledge, pre-planning,
calling, justification and glorification.
6.
To learn why and how Christians are “more than
conquerors” through Christ.
_______________________________________________
The
victory over the “law of sin and death” is made
possible by God’s gift of his Son, who came “in
the likeness of sinful flesh and concerning sin,”
and thus he “condemned sin in the flesh” (8:3).
Here is one of the truly marvelous aspects of
Christian redemption! The divine Son of God took
upon himself the very nature or bodily form
through which sin had been wielding its power and
deception. As a man, he overcame and thus
“condemned” sin in the very sphere in which it
held sway. As a result, the “righteous requirement
of the law” could be fulfilled in the hearts and
lives of individuals—not by further or more
strenuous human effort or will, but in “those who
walk [live] not according to the flesh but
according to the Spirit” (8:4).
This
thought introduces two important concepts which
form the basis of the section 8:5–17: “To walk
according to the flesh [Spirit]” and to “set one’s
mind on the things of the flesh [Spirit].” The
lines are sharp and clear, and the meanings go to
the heart of each person’s manner of life and
inner orientation. While some persons conduct
themselves according to the dictates of the
passions and desires of sin and the flesh, others
conduct themselves according to the directions of
the Spirit within. Likewise, some have their
thoughts and concerns centered on self and the
desires of the flesh, while others have their
thoughts centered on spiritual objectives and
values. Which of these describes you, your life,
and your interests? In this passage, Paul employs
the term flesh (Greek sarx) not in the sense of
the physical body alone, but with reference to the
“old man,” or selfish, unregenerated nature which
is in opposition to God and to the Spirit.
Notice
carefully the comparison between these two
opposites:
In the
flesh
Living
according to the flesh
Thinking about things of the
flesh
Death
In the
Spirit
Living
according to the Spirit
Thinking about things of the
Spirit
Life
and peace
These
two kinds of being and living are naturally and
mutually exclusive, and “never the twain shall
meet.” In his letter to the Galatian Christians,
Paul said: “For the flesh desires what is contrary
to the Spirit, and the Spirit desires what is
contrary to the flesh. These two lie in opposition
to one another, so that you might not do what you
want” (Gal. 5:17). Here in Romans 8:7–8 this
principle is explained and reinforced: “The mind
set on the flesh is in enmity toward God, for it
is not in subjection to the law of God, nor is it
able to be.” Since this is the case, those who are
“in the flesh [that is thinking about the things
of the flesh and living according to its desires]
cannot please God.” A sobering thought, indeed! If
you are “in the flesh” in this sense, you may have
the best of intentions, you may want to do right
ever so much, you may struggle to please God—all
to no avail! Only by accepting the Son of God, who
has already defeated sin in the flesh, the area of
its operation, can you find the way to “life and
peace.”
In
8:9–17, Paul turns again to second person,
addressing his readers concerning their own
spiritual state as believers, and considering what
this relationship entails. The test is the
presence and guidance of the indwelling Spirit.
“Now you are not in the flesh but in the Spirit,
if in fact the Spirit of Christ dwells in you. But
if anyone does not have the Spirit of Christ, this
person does not belong to Him” (8:9). This is
reminiscent of 1 John 3:24: “By this we know that
he remains in us, by the Spirit which he gave to
us.” Do you know that you belong to Christ,
because you feel and acknowledge the inner witness
of the Spirit? If the Spirit dwells within, so
then does Christ. If Christ and his Spirit dwell
within, believers may be sure also that:
1.
Their fleshly (bodily) passions have been “put to
death” and they have “come alive” spiritually.
2.
They will be sustained, both physically and
spiritually, by that divine life of Christ
dwelling within.
3.
They are no longer “debtors” (under obligation or
bondage) to live “according to the flesh.”
4.
Each is a true son or daughter of God, for “as
many as are led by the Spirit of God, these are
the sons of God.”
As a
son or daughter, one does not receive, says Paul,
a “spirit of slavery for fear,” but a “spirit of
sonship, by which we cry out, ‘God, [our]
father!’” Furthermore, “the Spirit himself
witnesses with our spirit that we are children of
God.” Being assured of such a Father—child
relationship, Christians can also confidently
expect an inheritance from their heavenly Father;
in addition, they become “fellow heirs” with their
“elder brother” in God’s family—Jesus Christ
himself! This inheritance cannot be eroded away or
destroyed or diminished in any way, for it is “an
inheritance which is imperishable, undefiled, and
unfading, kept in heaven for you” (1 Pet. 1:4).
There
is, however, a condition—not a catch, but a
condition—plainly noted by Paul in Romans 8:17:
“if in fact we suffer with him, so that we may
also be glorified with him.” Are we willing to
meet the condition, to be willing really to suffer
with (feel along with, share in real compassion
with) Christ, so that we, even as he was, may in
turn be “glorified” with him? Paul hastens to add
to this challenge his conviction that “the
sufferings of the present time are not worthy of
comparison with the glory which will be revealed
in us” (8:18). Indeed, so great is this glory that
even the “creation” awaits expectantly (literally,
“with head stretched forward”) the “revealing of
the sons of God.” Even the created universe was
“subjected to futility,” but that subjection was
“in hope.” This hope will be fulfilled, because
“even the creation itself shall be set free from
the bondage of decay [corruption] into the freedom
of the glory of the children of God” (8:21). Both
“all the creation” and “we ourselves,” says Paul,
have been “groaning and travailing,” awaiting the
day of redemption. Here in verse 23, Paul speaks
of the final act or consummation of God’s work in
his people—“sonship, the redemption of our
bodies.” We already have the “first produce” or
“first results” of God’s redemptive act in the
person of the indwelling Spirit, but we still must
wait for “sonship [that is, the full realization
of our sonship], the redemption of our bodies.”
Living
in anticipation of their inheritance, of their
final resurrection and the final revelation of
God’s glory in and through them, God’s people are
sustained by two great forces or supports—“hope,”
in which they were saved in the first place, and
“the Spirit,” who “takes hold with us in our
weakness.” How often it is true that “we do not
know how to pray as we ought!” Here, Paul gives
assurance that the Spirit “intercedes in our
behalf” (8:26), expressing what we cannot express
in words. God, who “searches the hearts of all
men,” knows also the intention and thought of the
Spirit, when the Spirit intercedes for the holy
people.
Romans
8:28 has been much mistranslated and as a result,
much misinterpreted. Let us note carefully what it
says: “Now we know that with those who love God,
he works all things for good, with those who are
called according to [his] purpose.” God
accomplishes this work specifically as follows:
Those
whom he knew beforehand,
he
also planned beforehand that they be conformed to
the image of his Son;
those
for whom he planned beforehand,
he
also called.
those
whom he called,
he
also justified;
and
those whom he justified, he also glorified.
God,
in his divine wisdom, knew beforehand that some
would accept his call. Knowing this, he planned
beforehand that they would become like Christ, his
Son; “A disciple … when he is fully taught, will
be like his Master” (Luke 6:40). Having known and
planned beforehand regarding these persons, he
called them. (God’s call goes out to all; here, as
often in the New Testament, called means “called
and was heard and accepted.”) Having called them
[to repentance and faith in Christ], he justified
them [made them righteous] through that faith. To
those who have been thus foreknown, foreplanned,
called, and justified, God promises that they will
be “glorified”—they will “share in his own glory”
(8:29–30).
This
section closes with one of the most triumphant
passages in the entire New Testament—8:37–39. It
has given encouragement, comfort, strength, and
new determination to thousands of God’s people
over the centuries. Read it carefully, and let it
sink into your mind and heart as never before.
Notice how Paul builds up the basis of Christian
assurance, hope, and triumph block by block, and
crowns the structure with some glorious
affirmations:
God is
for us; He gave his own Son for us.
God is
the one who justifies us (judges us righteous).
Christ
Jesus was raised from the dead; he stands even now
at the Father’s right hand; he intercedes for us.
THEREFORE:
Who
can stand against us? No one!
God
will give us all things—in addition to his Son!
When
God justifies, no one can condemn.
Like
Christ, we shall be raised from the dead. Christ
is alive, with God the father in heaven.
We
need not trust in ourselves or in human or worldly
powers.
Nothing shall separate us
from the love of Christ!
In
short, “we are surpassingly victorious through the
one who has loved us!” Not just conquerors; more
than conquerors! Not merely overcoming, but
overcoming with flying colors all foes, opponents,
and threats! How glorious to be thus kept in “the
love of God in Christ Jesus our Lord!”
Chapter 8
The
Gospel and the Israelites…
Romans
9:1-11:36
Objectives for Chapter
8:
________________________________________________
1. To
feel Paul’s deep for his fellow Jews.
2. To
understand Paul’s explanation of how God’s
promises and covenants have been fulfilled, not
through law and human ancestry, but through faith
and God’s own sovereign election, mercy and grace.
3. To see why and how the Israelites failed to
obtain the grace of God and so, his righteousness.
4. To understand the vital importance of
“preaching”---the presentation of the good news,
the Word of God, in God’s plan of salvation.
5. To see how God, in fulfilling his covenants
and promises, has made salvation available to all,
both Jew and Gentile, on the same basis, thus,
neither has any ground for boasting or feeling
superior.
_________________________________________________
In
this important section of Romans, Paul returns to
deal thoroughly with a question which he has
touched upon at various points in the letter. (See
especially Romans 2:12–3:31 in Chapter 3 of this
book.) The question may be stated, Where do the
literal Israelites or Jews stand, in the light of
God’s new covenant through Christ and the
inclusion of all persons in the offer of salvation
by grace?
Romans 9:1-5...
While
Paul had felt strongly God’s call to be an
“apostle to the Gentiles” and had answered that
call with his whole being, he still felt keenly
his kinship with other Jews and was deeply
concerned about their spiritual welfare. The
strength of this concern is indicated by his
words, “I could wish myself accursed from Christ
in behalf of my brothers, my relatives according
to the flesh” (9:3). This burden causes him “great
sorrow and unceasing anguish” in his heart. These
literal relatives of Paul have had many advantages
and many blessings from God: They are Israelites
and they possess the sonship, the glory, the
covenants, the law, the system of worship or
religious service, the promises, the “fathers”
(Abraham, Isaac, Jacob, and the twelve tribal
heads particularly), and from them according to
the flesh (according to physical descent) came the
Christ. Note carefully the words “according to the
flesh” in this passage and others; this term,
referring here to physical descent or lineage, is
extremely significant in the development of Paul’s
thesis in this section. He will shortly
demonstrate that while such descent is of some
benefit, it does not make one a part of God’s new
“elect” people. Typically, as he thinks of God’s
multiplied blessings to his people, Paul injects a
brief but fervent expression of praise to God—“May
God be blessed forever. Amen!” (9:5).
Romans 9:6-29…
Has
God’s word “failed,” then, since literal Israelite
descent no longer qualifies one for membership in
God’s elect, or for participation in the
fulfillment of the promise? No indeed, answers
Paul; God’s intentions or promises have not been
defeated nor have they failed. Rather, certain
conditions have changed, conditions which have to
do with people and their standing in God’s sight.
These are set forth as follows:
1. Not
all those who are descended from Israel are
Israel. That is, not all who claim physical
descent from Israel (Jacob) are part of God’s new
Israel, his new “chosen people.”
2. Not
all those who are literal descendants of Abraham
are really children of Abraham, in the most
important sense.
3. God
chose to name and continue Abraham’s lineage
through Isaac rather than Ishmael; and Isaac was a
“child of promise,” given by faith rather than by
human powers of reproduction. Therefore, the
criterion for participating in the promise of God
becomes faith rather than works or “human
lineage.” This element of God’s call or election,
and faith as its response, continues in the cases
of Jacob and Esau. The quotation from Malachi
1:2–3, “I loved Jacob, but I hated Esau,” might
better be translated, “I chose Jacob, but I
rejected Esau.” The Hebrew idiom involved in this
statement indicates that God preferred the one
over the other.
4.
God’s exercise of his prerogatives in electing
(choosing) and rejecting does not indicate that he
is unjust or capricious. Paul points out, through
the examples of a molder and what is molded and
the potter and the clay, that God in his
sovereignty has the right to work with, in, and
through people to accomplish his purposes. Under
the new covenant, as Paul will affirm shortly, God
has chosen to express his call and election in
Christ.
5.
God’s call and election is now offered to Gentiles
as well as Jews, and some of both groups will
respond to form the “new Israel.” It is
significant that Paul, having already identified
himself by birth with the literal Jews, now
identifies himself spiritually with those who
comprise the “new Israel”—“us whom he has called,
not from the Jews only but also from the Gentiles”
(9:24). Again turning to the Old Testament, the
apostle drives home the point that some who
formerly were not considered God’s people have now
become his people, and that “only a remnant” of
literal Israel will be saved. The Lord will
“accomplish his word on the earth”—his word of
righteousness and justice—without partiality for
Jew or Gentile.
Romans 9:30-10:13…
In
this section, two kinds of righteousness appear in
sharp contrast—human righteousness, based upon
obedience to law; and God’s kind of righteousness,
based on faith. Paul first shows that the
Gentiles, who did not “pursue” righteousness (that
is, did not seek to attain it by deeds) attained
it through faith. In contrast, the Jews, who did
pursue righteousness (that is, sought to be
justified with God by works of law) did not attain
fulfillment of the law, and so did not attain the
righteousness which they were seeking. Again
expressing his deep concern for his fellow Jews,
Paul declares his “heart’s desire and prayer to
God for them” (10:1) for their salvation.
The
Jews have “stumbled over the
stumbling-stone”—Christ—and so have not attained
to God’s kind of righteousness. In seeking to
establish their own righteousness, through works
of law, they ignorantly rejected the righteousness
which comes from God, based upon faith. This
righteousness must come through Christ, who is
“the end [finish, fulfillment] of the law,” so
that true righteousness (justification) might come
to “everyone who believes.” In verses 5–10, Paul
again turns to the Old Testament, apparently
quoting from Leviticus 18:5 and paraphrasing
Deuteronomy 30:12–14, to compare the
“righteousness based on law” and that “based upon
faith.” Under the old covenant, persons who have
done the righteousness (righteous requirements) of
the law order their lives and find their
relationship to God by this law. On the other
hand, in Christ, righteousness (justification)
with God does not rest upon desire or attempt to
“ascend into heaven to bring Christ down” (that
is, to hasten the Messiah’s coming by perfect
obedience to the law) or to “descend into the
depths to bring Christ up from the dead” (that is,
to bring about the resurrection and the promised
conditions of the new age). The Messiah has
already appeared, and the new age of the kingdom
has already dawned! God’s new message is “the word
of faith, which we preach,” declaring that
justification comes through confession of Jesus as
Lord and belief in him as the risen Savior. There
is “no distinction,” for the call to salvation
goes out to all, and the experience of salvation
belongs to everyone who “believes” and “calls upon
the name of the Lord.”
Romans 10:14-21…
How
does the call to salvation go out, so that people
may respond in faith and be saved? Paul gives the
answer in graphic and positive form:
For
people to call upon God for salvation, they must
believe in him;
For
people to believe in God, they must hear about
him.
For
people to hear about God, someone must proclaim
him to them.
For
people to proclaim effectively God’s salvation,
they must be sent by him.
So
then, “faith results from what is heard, and what
is heard comes through the spoken word about
Christ” (10:17). Paul goes on quickly to
acknowledge that even though this is God’s method
for revealing his plan of salvation, not all who
hear will accept. Israel serves as a prime example
of this; though they heard and knew, they did not
respond to the call. Thus, God characterized them
as a “disobedient and resisting people.”
Furthermore, Paul affirms, unbelieving Israelites
would be “put to shame” by believing Gentiles.
Romans 11:1-10…
Does
this mean, then, that Israel has totally resisted
God’s call and so has been totally rejected by
him? Again Paul employs the emphatic negative
phrase, “Let it not be!” or “Certainly not!” He
reinforces this by pointing out his own Hebrew
ancestry. There are among the Israelites “a
remnant,” some whom God “foreknew.” It is
important to note that Paul does not say
“predestined,” but “foreknew.” They are “elected”
or “chosen,” not by some whimsical act of God, but
by virtue of their faith response to the call of
God. This remnant is “chosen by grace,” through
the unmerited favor of God in Christ; therefore,
their relationship to God rests not upon “works”
but upon faith. Thus, though all Israel sought
righteousness, only a remnant found it. The rest
were possessed by a “spirit of stupor”—lack of
perception and failure to understand. Even their
acts of worship became a “snare and a trap” to
them (see Amos 4:4–5; 5:21–24), and they suffered
bondage and oppression because they turned away
from God.
Romans 11:11-24…
In
this portion of chapter 11, Paul summarizes
through illustration and further explanation the
relationship of Jews to Gentiles under the new
covenant and their common relationship to God:
1.
When Israel “trespassed,” salvation was brought to
the Gentiles. (Paul himself was the instrument of
just such a development.) One result of this was
“to make them [the Jews] jealous,” so that they
might also seek salvation through justification by
faith.
2.
Since the trespass of the Jews led to “riches” for
the world, and their defection led to “riches” for
the Gentiles, their “fullness” (inclusion in the
covenant) will mean much more.
3.
Though Paul is “apostle to the Gentiles,” he is
still greatly concerned about the Jews, and he
thus makes the most of his ministry, hoping to
stir up the Jews to envy and so “save some of
them.” This is in accordance with his statement in
1 Corinthians 9:22, where he declares his
intention to be “all things to all men, so that he
might save some.”
4. The
metaphors of the “first-fruit” of the “dough” and
the “whole lump,” and the “root and the branches”
are based upon Old Testament sacrificial
practices. The “root” or “first-fruit”—the
remnant, the believing Jews who accepted salvation
by faith in Christ—would ordinarily be considered
sufficient to make all Israel acceptable to God,
since he had dealt with Israel as a “chosen
nation.” However, in relation to the new covenant
and Christ, some of the branches were “broken off”
(that is, they lost their status as part of God’s
people) by unbelief. In their place “wild olive
branches”—the believing Gentiles who were not part
of the original “stock” of God’s elect people—were
“grafted in.”
5.
These “wild olive branches” have no cause to boast
or to feel superior to the original branches which
were cut off. Paul admonishes them strongly: “So
do not be conceited, but fear [stand in awe]”
(11:20). Faith or unbelief is the key; the
“natural branches” lost their place because of
unbelief, and the “wild branches” were included
because of faith. By the same token the “natural
branches” can be restored through faith, and the
“wild branches” can lose their relationship
through apostasy or unbelief.
6.
Again warning the Gentiles against being “wise in
their own conceits,” Paul explains for them a
“mystery”; a “hardening” has come upon part of
literal Israel, causing them to reject Christ and
so be rejected by God. Furthermore, many of the
Gentiles have come into right relationship with
God through faith along with the believing
“remnant” of Jews. These constitute the “new
Israel,” the spiritual Israel. Verse 26 sets forth
the conclusion: “Thus [in this manner, in this
way] all Israel shall be saved.” Indeed the
“grace-gift and call of God are irrevocable”
(11:29). God has not gone back on his promises or
his covenant with Abraham or with Israel. All who
respond in faith, both Jew and Gentile, are true
descendants of Abraham and true Israelites, and
thus “all [spiritual] Israel shall be saved”
through the taking away of their sins
(forgiveness) and faith. All persons, both Jew and
Gentile, have been “shut up together” (placed in
the same category) because of disobedience, and
all must be saved through faith.
Romans 11:33-36…
As
Paul expounded upon God’s plan for salvation,
offered to everyone, he apparently was
overwhelmed, as he often was in his spirit, by the
greatness of God. On this occasion, he uttered one
of the most profound and stirring doxologies in
all the New Testament. The closing verse is
especially inspiring: “For from him and through
him and for him are all things. To Him be glory
forever! Amen.”
