God's Sovereign Choice
Rom 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
Rom 9:2 That I have great heaviness and continual sorrow in my heart.
Rom 9:3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Rom 9:4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
1Th 2:14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:
1Th 2:15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:
1Th 2:16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
Act 13:4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
Act 13:5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.
Act 13:6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:
Act 13:7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
Act 13:8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
Act 13:9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
Act 13:10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
Act 13:11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. [This is a prophecy for Israel to be blinded for the duration of the Church age then they will get their sight back] And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
Act 13:12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
Paul and Silas in Thessalonica
Act 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
Act 17:5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
Act 17:6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
Act 17:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.
Act 17:8 And they troubled the people and the rulers of the city, when they heard these things.
Act 17:9 And when they had taken security of Jason, and of the other, they let them go.
Act 17:13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.
Act 17:14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
1Th 2:18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
1Th 2:19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? [the rapture]
1Th 2:20 For ye are our glory and joy. [For in Christ Jesus I Paul have begotten you through the gospel]>>>>>>>1Co 4:15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. (Gentiles cannot be Born-again because they were never born of God the first time, as the Jews were. Only the Jews have to be Born-again as stated by Jesus said in His ministry under the Law of which He came in the flesh for the Jews only.
(Joh 3:5 KJV) Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
(E. W. Bullinger) John 3:5
of water, &c. = of water and spirit. No Art. Figure of speech Hendiadys (App-6). Not two things, but one, by which the latter Noun becomes a superlative and emphatic Adjective, determining the meaning and nature of the former Noun, showing that one to be spiritual water: i.e. not water but spirit. It is to be rendered "of water-yea, spiritual water". Compare Eph_5:26, and See Joh_7:38, Joh_7:39 and Eze_36:25-27 for the "earthly things" of Joh_3:12.
enter. Showing what the Lord meant by "see", in Joh_3:3.)
(Jamieson-Fausset-Brown) John 3:5
of water and of the Spirit — A twofold explanation of the “new birth,” so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (Eze_36:25-27), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into “the kingdom of God,” the reality being the sole work of the Holy Ghost (Tit_3:5).
(Vincent's Word Studies) John 3:5
Born of water and the Spirit
The exposition of this much controverted passage does not fall within the scope of this work. We may observe,
1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in Joh_3:3.
2. That this condition is here stated as complex, including two distinct factors, water and the Spirit.
3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense: “water which is the Spirit.”
4. That water points definitely to the rite of baptism, and that with a twofold reference - to the past and to the future. Water naturally suggested to Nicodemus the baptism of John, which was then awakening such profound and general interest; and, with this, the symbolical purifications of the Jews, and the Old Testament use of washing as the figure of purifying from sin (Psa_2:2, Psa_2:7; Eze_36:25; Zec_13:1). Jesus' words opened to Nicodemus a new and more spiritual significance in both the ceremonial purifications and the baptism of John which the Pharisees had rejected (Luk_7:30). John's rite had a real and legitimate relation to the kingdom of God which Nicodemus must accept.
5. That while Jesus asserted the obligation of the outward rite, He asserted likewise, as its necessary complement, the presence and creating and informing energy of the Spirit with which John had promised that the coming one should baptize. That as John's baptism had been unto repentance, for the remission of sins, so the new life must include the real no less than the symbolic cleansing of the old, sinful life, and the infusion by the Spirit of a new and divine principle of life. Thus Jesus' words included a prophetic reference to the complete ideal of Christian baptism - “the washing of regeneration and the renewing of the Holy Ghost” (Tit_3:5; Eph_5:26); according to which the two factors are inseparably blended (not the one swallowed up by the other), and the new life is inaugurated both symbolically in the baptism with water, and actually in the renewing by the Holy Spirit, yet so as that the rite, through its association with the Spirit's energy, is more than a mere symbol: is a veritable vehicle of grace to the recipient, and acquires a substantial part in the inauguration of the new life. Baptism, considered merely as a rite, and apart from the operation of the Spirit, does not and cannot impart the new life. Without the Spirit it is a lie. It is a truthful sign only as the sign of an inward and spiritual grace.
6. That the ideal of the new life presented in our Lord's words, includes the relation of the regenerated man to an organization. The object of the new birth is declared to be that a man may see and enter into the kingdom of God. But the kingdom of God is an economy. It includes and implies the organized Christian community. This is one of the facts which, with its accompanying obligation, is revealed to the new vision of the new man. He sees not only God, but the kingdom of God; God as King of an organized citizenship; God as the Father of the family of mankind; obligation to God implying obligation to the neighbor; obligation to Christ implying obligation to the church, of which He is the head, “which is His body, the fullness of Him that filleth all things with all things” (Eph_1:23). Through water alone, the mere external rite of baptism, a man may pass into the outward fellowship of the visible church without seeing or entering the kingdom of God. Through water and the Spirit, he passes indeed into the outward fellowship, but through that into the vision and fellowship of the kingdom of God.
Enter into
This more than see (Joh_3:3). It is to become partaker of; to go in and possess, as the Israelites did Canaan.
(Joh 3:6 KJV) That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
(E. W. Bullinger) John 3:6
That which is born = That (Neuter) which has been begotten. Note the difference between this Perfect here and in Joh_3:8 and the Aorists in verses: Joh_3:3, Joh_3:3, Joh_3:4, Joh_3:5, Joh_3:7.
flesh. See note on Joh_1:13.
the Spirit: the Holy Spirit (with Art.) See App-101.
is spirit. This is a fundamental law, both in nature and grace.
(Jamieson-Fausset-Brown) John 3:6-8
That which is born, etc. — A great universal proposition; “That which is begotten carries within itself the nature of that which begat it” [Olshausen].
flesh — Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall (Rom_8:1-9). So that though a man “could enter a second time into his mother’s womb and be born,” he would be no nearer this “new birth” than before (Job_14:4; Psa_51:5).
is spirit — “partakes of and possesses His spiritual nature.”
(Cambridge Bible) John 3:6
The meaning of ‘birth from above’ is still further explained by an analogy. What a man inherits from his parents is a body with animal life and passions; what he receives from above is a spiritual nature with heavenly aspirations and capabilities. What is born of sinful, human nature is sinful and human; what is born of the Holy Spirit is spiritual and divine.
Synopsis of John 3:1-36
Contents: Nicodemus and the new birth. The last testimony of John the Baptist.
Characters: God, Jesus, Holy Spirit, Nicodemus, John the Baptist, Moses, John’s disciples.
Conclusion: Since the natural man, however gifted, moral, or refined, is absolutely blind to spiritual truth and impotent to enter the kingdom, [This is for the Jews under The Law][The Jews had already been born by God through the Child Isaak of Promis therefor all seed from Issack was of God but were not spiritual for they had to be Born-again by their belief in their Mesiah their King just as Peter was in (Mat. 16:16, Mark 8:29, Luke 9:20)] a new birth through Christ as the channel and the Holy Spirit as the power is an absolute necessity. Heaven is a prepared place for a prepared people. The only gateway to it is—Jesus.
Key Word: New birth, Joh_3:3.
Strong Verses: Joh_3:3, Joh_3:6, Joh_3:7, Joh_3:16, Joh_3:18, Joh_3:19, Joh_3:36.
Striking Facts: Joh_3:14. The bitten Israelite was healed by simply looking to the brazen serpent, not by looking at his wound, although he must of course be conscious of his condition. One look healed the bite. So one look of faith to Jesus saves. It is not the way we look, but the object we look at that heals. [In Him The Finished Work of the Cross and in Him that so Loved us individually did He accomplished and sealed it in us forever only through believing it and accepting it as completed.]
Our Thanksgiving for Christ
1Co 1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
1Co 1:5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;
1Co 1:6 Even as the testimony of Christ was confirmed in you:
1Co 1:7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
1Co 1:8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. [Coming for the rapture]
(Cambridge Bible) 1 Corinthians 1:8
blameless] is the exact equivalent of the Greek, which signifies free from reproach. It is worthy of remark that “blame,” though the Saxon termination “less” has been appended to it, is itself a word of Greek origin. It is identical with “blaspheme,” the original meaning of which is, “to speak ill of,” and has reached us in an abbreviated form through the French.
in the day of our Lord Jesus Christ, when he shall descend from heaven, and take his saints to him, and present them to himself a glorious church, without spot or wrinkle, or any such thing.
unto the end — namely, “the coming of Christ.”
blameless in the day of ... Christ — (1Th_5:23). After that day there is no danger (Eph_4:30; Php_1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [Bengel].
(John Gill) 1 Corinthians 1:8
Who shall also confirm you unto the end,.... The author of this blessing of confirmation is not the Lord Jesus Christ, though he is mentioned in the latter part of 1Co_1:7; and seems to be the antecedent to the relative "who" in this, but is not, for this confirmation is made in him; see 2Co_1:21; and besides, it is in order that the saints might be blameless in the day of Christ, and so must design some other person distinct from him, which is God the Father, 1Co_1:4, to whom the apostle gives thanks, and continues to do so unto this verse; in which he assures the saints of confirmation in grace by God, the author and giver of all grace: and which may be understood of their confirmation in the love and favour of God, from which there can be no separation; and of their establishment in the person of Christ, and in the doctrines of grace; and of the permanency of the grace of the Spirit in them, and of their perseverance in faith and holiness unto the end: that is, of their days; even until the day of Christ, when the good work begun in them shall be performed and finished; that is, "for ever", as the Ethiopic version reads it; for the love of God to his people always continues; their interest in Christ can never be lost; grace in them is an immortal seed; nor shall they be ever finally and totally moved away from the hope of the Gospel:
that ye may be blameless; not in themselves, for no man is without his faults; none of God's children are without their failings and infirmities; they have whereof to blame themselves, and may be blamed by God too in a providential way; but they are so in Christ their head, being justified by his righteousness, and washed in his blood; and so in the sight of God, as considered in Christ; and will appear such
in the day of our Lord Jesus Christ, when he shall descend from heaven, and take his saints to him, and present them to himself a glorious church, without spot or wrinkle, or any such thing.
1Co 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
(Jamieson-Fausset-Brown) 1 Corinthians 1:9
faithful — to His promises (Php_1:6; 1Th_5:24).
called — according to His purpose (Rom_8:28).
unto ... fellowship of ... Jesus — to be fellow heirs with Christ (Rom_8:17-28), like Him sons of God and heirs of glory (Rom_8:30; 2Th_2:14; 1Pe_5:10; 1Jn_1:3). Chrysostom remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.
(Cambridge Bible) 1 Corinthians 1:9
God is faithful] It will not be God’s fault, but our own, if the promises of the last verse are not realized.
the fellowship of his Son Jesus Christ] The important word here rendered fellowship has unfortunately different renderings in our version. Sometimes, as in ch. 1Co_10:16 (where see note), it is rendered communion; and in 2Co_6:14, where it is thus rendered, another word is rendered fellowship. In 2Co_9:13, it is rendered distribution. Its usual signification would appear to be the sharing together, joint participation as common possessors of any thing. But it is impossible to go so far as Cremer in his Lexicon of the N. T. and assert that it never has the active sense of communication, in the face of such passages as Rom_15:26 (where it is rendered distribution); 2Co_9:13. Here it refers to the life which by means of faith is common to the believer and his Lord. Cf. Gal_2:20.
(Robertson's Word Pictures) 1 Corinthians 1:9
God is faithful (pistos ho theos). This is the ground of Paul’s confidence as he loves to say (1Th_5:24; 1Co_10:13; Rom_8:36; Php_1:16). God will do what he has promised.
Through whom (di' hou). God is the agent (di') of their call as in Rom_11:36 and also the ground or reason for their call (di' hon) in Heb_2:10.
Into the fellowship (eis Koinéōnian). Old word from Koinéōnos, partner for partnership, participation as here and 2Co_13:13.; Php_2:1; Php_3:10. Then it means fellowship or intimacy as in Act_2:42; Gal_2:9; 2Co_6:14; 1Jn_1:3, 1Jn_1:7. And particularly as shown by contribution as in 2Co_8:4; 2Co_9:13; Php_1:5. It is high fellowship with Christ both here and hereafter.
(Albert Barnes) 1 Corinthians 1:9
God is faithful - That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, and then fail to perform; he will not commence anything which he will not perfect and finish. The object of Paul in introducing the idea of the faithfulness of God here, is to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by Him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in Php_1:6, “Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ.”
Ye were called - The word “called” here does not refer merely to “an invitation” or an “offer of life,” but to the effectual influence which had been put forth; which had inclined them to embrace the gospel note at Rom_8:30; note at Rom_9:12; see Mar_2:17; Luk_5:32; Gal_1:6; Gal_5:8, Gal_5:13; Eph_1:4; Col_3:15. In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence that goes forth “with” the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit.
Unto the fellowship of his Son - To participate with his Son Jesus Christ; to be partakers with him; see the notes at Joh_15:1-8. Christians participate with Christ:
(1) In his feelings and views; Rom_8:9.
(2) In his trials and sufferings, being subjected to temptations and trials similar to his; 1Pe_4:13, “But rejoice, inasmuch as ye are partakers of Christ’s sufferings;” Col_1:24; Php_3:10.
(3) In his heirship to the inheritance and glory which awaits him; Rom_8:17, “And if children, then heirs, heirs of God and joint heirs with Christ;” 1Pe_1:4.
(4) In his triumph in the resurrection and future glory; Mat_19:28, “Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel;” Joh_14:19, “Because I live, ye shall live also;” Rev_3:21, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”
*(Immediately on our union to and with Christ, we have fellowship with him, in all the blessings of his purchase. This communion or fellowship with him is the necessary result of our union to him. On the saint’s union to Christ, see the supplementary note at Rom_8:10.)
From all this, the argument of the apostle is, that as they partake with Christ in these high privileges, and hopes, and promises, they will be kept by a faithful God unto eternal life. God is faithful to his Son; and will be faithful to all who are united to him. The argument for the perseverance of the saints is, therefore, sure.
* (Rom 8:10 KJV) And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
(Albert Barnes) Romans 8:10
And if Christ be in you - This is evidently a figurative expression, where the word “Christ” is used to denote his spirit, his principles; that is, he influences the man. Literally, he cannot be in a Christian; but the close connection between him and Christians, and the fact that they are entirely under his influence, is expressed by this strong figurative language. It is language which is not infrequently used; compare Gal_2:20; Col_1:27.
(The union between Christ and his people is sometimes explained of a merely relative in opposition to a real union. The union which subsists between a substitute, or surety, and the persons in whose room he has placed himself, is frequently offered in explanation of the Scripture language on the subject. In this view, Christ is regarded as legally one with his people, inasmuch, as what he has done or obtained, is held as done and obtained by them. Another relative union, employed to illustrate that which subsists between Christ and believers, is the union of a chief and his followers, which is simply a union of design, interest, sentiment, affection, destiny, etc. Now these representations are true so far as they go; and furnish much interesting and profitable illustration. They fall short, however, of the full sense of Scripture on the point. That there is a real or vital union between Christ and his people, appears from the language of the inspired writers in regard to it.
The special phraseology which they employ, cannot well be explained of any relative union At all events, it is as strong as they could have employed, on the supposition, that they had wished to convey the idea of the most intimate possible connection. Christ is said to be “in them,” and they are represented as “in him.” He “abides in them, and they in him.” They “dwelt” in each other; Joh_14:20; Joh_15:4; 1Jn_3:24; 1Jn_4:12. Moreover, the Scripture illustrations of the subject furnish evidence to the same effect. The mystical union, as it has been called, is compared to the union of stones in a building, branches in a vine, members in a human body, and even to what subsists between the Father and the Son; 1Pe_2:4; Eph_2:20, Eph_2:22; Joh_15:1-8; 1Co. 12:12-31; Joh_17:20-23. Now if all these are real unions, is not this union real also? If not, where is the propriety or justice of the comparisons? Instead of leading us to form accurate notions on the subject, they would seem calculated to mislead.
This real and vital union is formed by the one Spirit of Christ, the Holy Spirit pervading the Head and the members of the mystical body; 1Co_6:17; 1Co_12:13; 1Jn_3:24; 1Jn_4:13. It is true, indeed, that the essential presence of Christ’s Spirit is everywhere, but he is present in Christ’s members, in a special way, as the fountain of spiritual influence. This spiritual presence, which is the bond of union, is manifested immediately upon a man’s reception of Christ by faith. From that hour he is one with Christ, because the same Spirit lives in both. Indeed this union is the foundation of all the relative unions which have been employed to illustrate the subject; without it, we could have no saving relation to Christ whatever. That it is mysterious cannot be denied. The apostle himself affirms as much, Eph_5:32; Col_1:27. Although we know the fact, we cannot explain the manner of it, but must not on this account reject it, any more than we would the doctrine of the Spirit’s essential presence, because we do not understand it.)
The body is dead - This passage has been interpreted in very different ways. Some understand it to mean that the body is dead in respect to sin; that is, that sin has no more power to excite evil passions and desires; others, that the body must die on account of sin but that the spiritual part shall live, and even the body shall live also in the resurrection. Thus, Calvin, Beza, and Augustine. Doddridge understands it thus: Though the body is to die on account of the first sin that entered into the world, yet the spirit is life, and shall continue to live on forever, through that righteousness which the second Adam has introduced.” To each of these interpretations there are serious objections, which it is not necessary to urge. I understand the passage in the following manner: The body refers to that of which the apostle had said so much in the previous chapters - the flesh, the man before conversion. It is subject to corrupt passions and desires, and may be said thus to be dead, as it has none of the elements of spiritual life. It is under the reign of sin and death. The word μέν men, indeed, or truly, has been omitted in our translation, and the omission has obscured the sense. The expression is an admission of the apostle, or a summary statement of what had before been shown. “It is to be admitted, indeed, or it is true, that the unrenewed nature, the man before conversion, under the influence of the flesh, is spiritually dead. Sin has its seat in the fleshly appetites; and the whole body may be admitted thus to be dead or corrupt.”
Because of sin - Through sin δἰ ἁμαρτία di' hamartia; by means of sinful passions and appetites.
But the spirit - This stands opposed to the body; and it means that the soul, the immortal part, the renovated man, was alive, or was under the influence of living principles. It was imbued with the life which the gospel imparts and had become active in the service of God. The word “spirit” here does not refer to the Holy Spirit, but to the spirit of man, the immortal part, recovered, renewed, and imbued with life under the gospel.
Because of righteousness - Through righteousness διὰ δικαιοσύνην dia dikaiosunēn. This is commonly interpreted to mean, with reference to righteousness, or that it may become righteous. But I understand the expression to be used in the sense in which the word is so frequently used in this Epistle, as denoting God’s plan of justification; see the note at Rom_1:17. “The spirit of man has been recovered and made alive through his plan of justification. It communicates life, and recovers man from his death in sin to life.”
The “body” in this passage has generally been understood in the literal sense, which, doubtless, ought not to be rejected without some valid reason. There is nothing in the connection that demands the figurative sense. The apostle admits that, notwithstanding of the indwelling of the Spirit, the body must die. “It indeed (μεν men ) is dead because of sin.” The believer is not delivered from temporal death. Yet there are two things which may well reconcile him to the idea of laying aside for a while the clay tabernacle. The “mortal body,” though it now die, is not destined to remain forever under the dominion of death, but shall be raised again incorruptible and glorious, by the power of the same Spirit that raised up Jesus from the dead. Meanwhile, “the spirit, or soul, is life, because of righteousness.” In consequence of that immaculate righteousness, of which Paul had had said so much in the previous part of this Epistle, the souls of believers, even now, enjoy spiritual life, which shall issue in eternal life and glory.
Those who understand σῶμα sōma figuratively in the 10th verse, insist, indeed, that the resurrection in the 11th, is figurative also. But “the best commentators” says Bloomfield, “both ancient and modern, with reason prefer the literal view, especially on account of the phrase θνητα thnēta σῶματα sōmata which seems to confine it to this sense.”)
Rom 8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
Go back to Romans 8:9 for the permanent ownership of His positions.
(Rom 8:9 KJV) But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
(Albert Barnes) Romans 8:9
But ye - You who are Christians. This is the opposite character to what he had been describing, and shows the power of the gospel.
Not in the flesh - Not under the full influence of corrupt desires and passions.
But in the Spirit - That is, you are spiritually minded; you are under the direction and influence of the Holy Spirit.
The Spirit of God - The Holy Spirit.
Dwell in you - The Holy Spirit is often represented as dwelling in the hearts of Christians (compare 1Co_2:16; 1Co_6:19; 2Co_6:16; Eph_2:21-22; Gal_4:6); and the meaning is not that there is a personal or physical indwelling of the Holy Spirit, but that he influences, directs, and guides Christians, producing meekness, love, joy, peace, longsuffering, gentleness, goodness, etc. Gal_5:22-23. The expression, to dwell in one, denotes intimacy of connection, and means that those things which are the fruits of the Spirit are produced in the heart. (See the supplementary note at Rom_8:10.)
Have not the Spirit of Christ - The word “Spirit” is used in a great variety of significations in the Scriptures. It most commonly in the New Testament refers to the third person of the Trinity, the Holy Spirit. But the expression “the Spirit of Christ” is not, I believe, any where applied to him, except it may be 1Pe_1:11. He is called often the Spirit of God Mat_3:16; Mat_12:28; 1Co_2:11, 1Co_2:14; 1Co_3:16; 1Co_6:11; Eph_4:30, but not the Spirit of the Father. The word “spirit” is often used to denote the temper, disposition; thus we say, a man of a generous spirit, or of a revengeful spirit, etc. It may possibly have this meaning here, and denotes that he who has not the temper or disposition of Christ is not his, or has no evidence of piety. But the connection seems to demand that it should be understood in a sense similar to the expression “the Spirit of God,” and “the Spirit of him that raised up Jesus” Rom_8:11; and if so, it means the Spirit which Christ imparts, or sends to accomplish his work Joh_14:26, the Holy Spirit, sent to make us like Christ, and to sanctify our hearts. And in this sense it evidently denotes the Spirit which Christ would send to produce in us the views and feelings which he came to establish, and which shall assimilate us to himself. If this refers to the Holy Spirit, then we see the manner in which the apostle spoke of the Saviour. He regarded “the Spirit” as equally the Spirit of God and of Christ, as proceeding from both; and thus evidently believed that there is a union of nature between the Father and the Son. Such language could never be used except on the supposition that the Father and Son are one; that is, that Christ is divine.
Is none of his - Is not a Christian. This is a test of piety that is easily applied; and this settles the question. If a man is not influenced by the meek, pure, and holy spirit of the Lord Jesus, if he is not conformed to his image, if his life does not resemble that of the Saviour, he is a stranger to religion. No test could be more easily applied, and none is more decisive. It matters not what else he may have. He may be loud in his professions, amiable in his temper, bold in his zeal, or active in promoting the interests of his own party or denomination in the church; but if he has not the temper of the Saviour, and does not manifest his Spirit, it is as sounding brass or a tinkling cymdal. May all who read this, honestly examine themselves; and may they have what is the source of the purest felicity, the spirit and temper of the Lord Jesus.
(Cambridge Bible) Romans 8:9
But, &c.] After this dark foil, in the picture of the fleshly state, St Paul now gives (what is his main aim all the while) the opposite picture; that of the spiritual, regenerate, state.
ye] Who are “in Christ Jesus;” “Jesus Christ’s called ones.” (Rom_1:6) in the Spirit] See long note on Rom_8:4; and note on “in the flesh,” Rom_8:8. To be “in the Spirit” is to be in that state of soul which results in a “walk after the Spirit;” a state therefore in which the Holy Ghost is the ruling influence.—The meaning is illustrated by the use of the same phrase for ecstatic inspiration, (another result of the same Agency,) Rev_1:10.
if so be] The Gr. particle is more than merely “if,” (which often = “since,” or “as,”) and suggests just such doubt and enquiry as would amount to self-examination. See 2Co_13:5.
dwell] See Joh_14:17, and cp. Eph_3:16. The word indicates the intimacy and permanence of the Holy Spirit’s action and influence in the regenerate man.
in you] i.e. of course, as individuals. For see the next words “If any man have not, &c.”
the Spirit of Christ] Evidently not in the essentially modern sense of His (Christ’s) principles and temper, but in that of the Personal Holy Spirit as profoundly connected with Christ. Same word as Php_1:19; 1Pe_1:11; and see Gal_4:6.—The phrase is indeed remarkable, just after the words “the Spirit of God:” it at least indicates St Paul’s view of the Divine majesty of Messiah. On the other hand, it is scarcely a text in point on the great mystery of the “Procession” of the Holy Ghost; the emphasis of the words here being rather on the work of the Holy Ghost as the Revealer of Christ to the soul. See again Eph_3:16.
none of his] See again 2Co_13:5, as the best comment on this brief warning. Evidently St Paul reminds the reader that a vital requisite to union with Christ is the present veritable indwelling of His Spirit; such an indwelling as he is treating of here, which determines the man to be “not in the flesh.”—The question thus solemnly suggested was to be answered (we may be sure) by no visionary tests, but by a self-searching enquiry for “the fruit of the Spirit.” See the whole passage, Gal_5:16-26; and cp. 1Jn_3:24.
(Wuest's Word Studies) Romans 8:9
The "ye" is emphatic. The Greek verb carries its own person in its ending, and does not need a pronoun to indicate the person acting in the verb. Consequently, when a pronoun is used with a verb, it is used for emphasis or contrast. Paul had just spoken of those who were in the sphere of the flesh, that is, within the grip of the evil nature, namely, the unsaved. Then he says, But as for you, in contradistinction to the unsaved, you are not in the sphere of the evil nature, if so be." The last three words are the translation of eiper, used of something that is assumed to be, but whether rightly or wrongly, is left in doubt. The word could be translated "provided that," or "assuming that." That is, assuming that the Spirit of God dwells in you, that is an indication that you are not in the sphere of the evil nature. The word "dwell." is oikeō. The Greek word for "a home" is oikos. The verb therefore means "to live or dwell in a certain place as your home." The Spirit is not only resident in the believer in the sense of position in him, but He is actively at home in him, living in him as His home. He has a ministry to perform in him, namely, to give him victory over sin and produce His own fruit. This, together with the presence of the imparted divine nature in him, and the fact that God has broken the power of the evil nature, puts that person out of the sphere of the evil nature and within the sphere of the Holy Spirit. The saved person is therefore not in the grip of the evil nature but under the control of the Holy Spirit as he yields himself to Him. But, Paul says, "assuming that a certain individual does not have the Spirit of Christ, this one does not belong to Him." The words "of His" are genitive of possession, and show ownership. This is an unsaved person. The truth is brought out here that the Holy Spirit is given the believing sinner the moment he puts his faith in the Lord Jesus, and not some time afterwards, as is erroneously taught in some quarters, since that believing sinner becomes the possession of the Lord Jesus the moment he believes and thus must possess the Holy Spirit as an indweller.
Translation: But, as for you, you are not in the sphere of the flesh but in the sphere of the Spirit, provided that the Spirit of God is in residence in you. But, assuming that a person does not have the Spirit of Christ, this one does not belong to Him.
(Robertson's Word Pictures) Romans 8:9
Not in the flesh (ouk en sarki). Not sold under sin (Rom_7:14) any more.
But in the spirit (alla en pneumati). Probably, “in the Holy Spirit.” It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit.
If so be that (eiper). “If as is the fact” (cf. Rom_3:30).
The Spirit of Christ (pneuma Christou). The same as “the Spirit of God” just before. See also Php_1:19; 1Pe_1:11. Incidental argument for the Deity of Christ and probably the meaning of 2Co_3:18 “the Spirit of the Lord.” Condition of first class, assumed as true.
(Jamieson-Fausset-Brown) Romans 8:9
But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you — This does not mean, “if the disposition or mind of God dwell in you”; but “if the Holy Ghost dwell in you” (see 1Co_6:11, 1Co_6:19; 1Co_3:16, etc.). (It thus appears that to be “in the spirit” means here to be under the dominion of our own renewed mind; because the indwelling of God’s Spirit is given as the evidence that we are “in the spirit”).
Now — “But.”
if any man have not the Spirit of Christ — Again, this does not mean “the disposition or mind of Christ,” but the Holy Ghost; here called “the Spirit of Christ,” just as He is called “the Spirit of life in Christ Jesus” (see on Rom_8:2). It is as “the Spirit of Christ” that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him (Mat_3:16; Joh_3:34). Now if any man’s heart be void, not of such dispositions, but of the blessed Author of them, “the Spirit of Christ.”
he is none of his — even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!
Synopsis of Romans 8:1-39
Contents: The new law of the Holy Spirit in the believer, giving deliverance from sinful nature. The full result of the Gospel in the believer and his security.
Characters: God, Jesus, Holy Spirit, Paul.
Conclusion: It is the unspeakable comfort of all those who are in Christ Jesus that no condemnation remains to them, and that the indwelling Spirit does in the believer what the law never could do. He gives deliverance from the power of sin, quickens for service, imparts assurance, and inspires prayer.
Key Word: Made free, Rom_8:2.
Strong Verses: Rom_8:1, Rom_8:2, Rom_8:14, Rom_8:16, Rom_8:18, Rom_8:26, Rom_8:28, Rom_8:31, Rom_8:32, Rom_8:34, Rom_8:35, Rom_8:38, Rom_8:39.
Striking Facts: Rom_8:26, Rom_8:34. The security of the believer as to the penalty of sin rests upon the one foundation of Christ’s finished work (Rom_8:32) and His intercession in heaven for the believer. The believer’s security against the power of sin is the present work of the Holy Spirit within him and His intercession for us. Notice the two intercessors.
1Jn 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
[The instant you believe in Paul’s Gospel, The Finished Work of The Cross of Christ and in His Resurrection on the Third Day you are saved, baptized into The Body of Christ by the Holy Spirit and God The Father Seals you with The Earnest of Holy Spirit until the day of your redemption]
Rom 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit,
[This is Christ Resurrection to be The First Born of The Dead also The First Fruit Offering To The Father as spoken in
Mat 27:52 And the graves were opened; and many bodies of the saints which slept arose,
Mat 27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Joh 20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
Rom 11:16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Col 1:15 Who is the image of the invisible God, the firstborn of every creature:
Col 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.]
even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
Eph 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Eph 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
Col 1:14 In whom we have redemption through his blood, even the forgiveness of sins:
Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
Heb 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, [this verse is too the Jews only] they which are called might receive the promise of eternal inheritance.
Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Rom 8:30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Eph 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Eph 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
1Th 3:6 But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:
1Th 3:7 Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:
1Th 3:8 For now we live, if ye stand fast in the Lord.
1Th 3:9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;
1Th 3:10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
1Th 3:11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.
1Th 3:12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:
1Th 3:13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
1Th 4:1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.
1Th 4:2 For ye know what commandments we gave you by the Lord Jesus.
1Th 4:3 For this is the will of God, even your sanctification, that ye should abstain from fornication:
1Th 4:4 That every one of you should know how to possess his vessel in sanctification and honour;
1Co 4:16 Wherefore I beseech you, be ye followers of me.
1Co 11:1 Be ye followers of me, even as I also am of Christ.
Paul Called by God
Gal 1:11 But I certify you, brethren, that the gospel which was preached of me is not after man.
Gal 1:12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. [Came from the risen ascended Christ Jesus the second first fruit Jesus in the Spirit]
Gal 1:13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:
Gal 1:14 And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
Gal 1:15 But when it pleased God, who separated me from my mother's womb, and called me by his grace,
Gal 1:16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
Gal 1:17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
Gal 1:18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
Gal 1:19 But other of the apostles saw I none, save James the Lord's brother.
Gal 1:20 Now the things which I write unto you, behold, before God, I lie not.
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