Romans 6:1-23, Romans 7:1-25, Romans 8:1-39

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Romans 6

1What shall we say then? Shall we continue in sin, that grace may abound?

2God forbid. How shall we, that are dead to sin, live any longer therein?

3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

7For he that is dead is freed from sin.

8Now if we be dead with Christ, we believe that we shall also live with him:

9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

12Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

13Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

14For sin shall not have dominion over you: for ye are not under the law, but under grace.

15What then? shall we sin, because we are not under the law, but under grace? God forbid.

16Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

17But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

18Being then made free from sin, ye became the servants of righteousness.

19I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

20For when ye were the servants of sin, ye were free from righteousness.

21What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

23For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our

Romans 7

¹Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?

²For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

³So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

⁴Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

⁵For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

⁶But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

⁷What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

⁸But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

⁹For I was alive without the law once: but when the commandment came, sin revived, and I died.

¹⁰And the commandment, which was ordained to life, I found to be unto death.

¹¹For sin, taking occasion by the commandment, deceived me, and by it slew me.

¹²Wherefore the law is holy, and the commandment holy, and just, and good.

¹³Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

¹⁴For we know that the law is spiritual: but I am carnal, sold under sin.

¹⁵For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

¹⁶If then I do that which I would not, I consent unto the law that it is good.

¹⁷Now then it is no more I that do it, but sin that dwelleth in me.

¹⁸For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

¹⁹For the good that I would I do not: but the evil which I would not, that I do.

²⁰Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

²¹I find then a law, that, when I would do good, evil is present with me.

²²For I delight in the law of God after the inward man:

²³But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

²⁴O wretched man that I am! who shall deliver me from the body of this death?

²⁵I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Romans 8

¹There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

²For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

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

⁴That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

⁵For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

⁶For to be carnally minded is death; but to be spiritually minded is life and peace.

⁷Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

⁸So then they that are in the flesh cannot please God.

⁹But 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.

¹⁰And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

¹¹But 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.

¹²Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

¹³For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

¹⁴For as many as are led by the Spirit of God, they are the sons of God.

¹⁵For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

¹⁶The Spirit itself beareth witness with our spirit, that we are the children of God:

¹⁷And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

¹⁸For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

¹⁹For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

²⁰For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

²¹Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

²²For we know that the whole creation groaneth and travaileth in pain together until now.

²³And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

²⁴For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

²⁵But if we hope for that we see not, then do we with patience wait for it.

²⁶Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

²⁷And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

²⁸And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

²⁹For 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.

³⁰Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

³¹What shall we then say to these things? If God be for us, who can be against us?

³²He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

³³Who shall lay any thing to the charge of God’s elect? It is God that justifieth.

³⁴Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

³⁵Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

³⁶As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

³⁷Nay, in all these things we are more than conquerors through him that loved us.

³⁸For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

³⁹Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

 

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The Spiritual Meanings of the Word of God in the Old and New Testaments
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Freedom, Repentance, Reformation, Imputation, Baptism, Holy Supper, Judgment.

 


Overview

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Romans:

This letter, the first in canonical order, but not the first of Paul’s Epistles, is the longest and the most influential of all the Apostle’s writings. Writings to Christians at Rome whom he hoped soon to visit, Paul presents to them his mature convictions concerning the Christian faith: the universality of sin; the impotence of the laws as a means of salvation; the nature of God’s saving act in Christ, and its appropriation by faith. The letter closes with spiritual advice and some personal remarks.

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Galatians 5:1-26, 6:1-18

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Galatians 5

1Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

3For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

5For we through the Spirit wait for the hope of righteousness by faith.

6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

7Ye did run well; who did hinder you that ye should not obey the truth?

8This persuasion cometh not of him that calleth you.

9A little leaven leaveneth the whole lump.

10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

12I would they were even cut off which trouble you.

13For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

14For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

15But if ye bite and devour one another, take heed that ye be not consumed one of another.

16This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

17For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

18But if ye be led of the Spirit, ye are not under the law.

19Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

22But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

23Meekness, temperance: against such there is no law.

24And they that are Christ’s have crucified the flesh with the affections and lusts.

25If we live in the Spirit, let us also walk in the Spirit.

26Let us not be desirous of vain glory, provoking one another, envying one another.

Galatians 6

¹Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

²Bear ye one another’s burdens, and so fulfil the law of Christ.

³For if a man think himself to be something, when he is nothing, he deceiveth himself.

⁴But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

⁵For every man shall bear his own burden.

⁶Let him that is taught in the word communicate unto him that teacheth in all good things.

⁷Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

⁸For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

⁹And let us not be weary in well doing: for in due season we shall reap, if we faint not.

¹⁰As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

¹¹Ye see how large a letter I have written unto you with mine own hand.

¹²As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

¹³For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

¹⁴But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

¹⁵For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

¹⁶And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

¹⁷From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

¹⁸Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

Freedom from Evil

So far Paul has talked in general terms about life in the Spirit. He has assured his readers that the Spirit will enable them to resist the desires of their sinful nature. What the law cannot do for them, God will do by the work of his Spirit in them. But he realizes that the Galatians are attracted to the law because it gives them specific moral guidelines that they can apply to their practical problems. After all, the Jewish law teachers were renowned for their ability to develop applications of the law for every conceivable situation. There seems to be a sense of moral security in such well-defined codes of conduct. In comparison, Paul’s command to “live by the Spirit” seems to leave everything up in the air. How can they know they are not gratifying the desires of their sinful nature if the behavior of the sinful nature is not defined? How can they know what life in the Spirit is like if it is not defined?

There seems to be a common tendency to develop a “computer manual” approach to the Christian life. People want a very specific list of steps to follow. “Let’s be practical,” they say. “Tell me exactly what to do and what not to do, and then I will feel safe; I’ll know how to act.” But this approach to the Christian life is in danger of repeating the Galatian error. It is an attempt to live under law rather than under the direction of the Spirit.

But is there any objective basis for evaluating when we are following the direction of the Spirit and when we are gratifying the desires of the flesh? Paul obviously thinks so. Having described in general terms the Spirit’s victory over the sinful nature, he does define their specific characteristics in a list of the acts of the sinful nature (vv. 19-21) and a list of the fruit of the Spirit (vv. 22-23). These specific lists of vices and virtues are not offered as a new set of specific codes to replace the law codes. Rather, they provide an objective basis for evaluation, so we can determine whether we are living to gratify the desires of the sinful nature or living by the Spirit.

The acts of the sinful nature are obvious, Paul says (v. 19). His point may be that while the “desires of the sinful nature” (vv. 16-17) are hidden, the acts produced by those desires are public, plain for all to see. So an evaluation of our outward behavior makes it easy to see if we are gratifying the hidden desires of our sinful nature. But since some of the acts listed also refer to inward attitudes of the heart (for example, hatred, selfish ambition and envy), the word obvious is probably not drawing a contrast between hidden attitudes and public acts. Instead Paul seems to be emphasizing that the Galatians do not need the Mosaic law to define the nature of evil. Since he has just told them that they are not under the supervision of the law (v. 18), it would be strange if he now turned to the law for moral instruction. In fact, he does not do that; he does not describe the acts of the sinful nature as transgressions of law. His list of vices is similar to many lists in the ethical teaching of the Greeks and Romans of his day. Pagan philosophers often published lists of vices and virtues. So when Paul says that the acts of the sinful nature are obvious, he means that all of us already know what is evil when we see it.

His list gives a representative sampling of commonly recognized vices. At the end of the list he says and the like to indicate that his list is not meant to be comprehensive; it is merely typical of the things that were widely viewed to be contrary to high moral standards. The huge difference between Paul and his contemporary pagan philosophers is not the content of the list of vices but the context: Paul gives the list in a context that offers the way to freedom from these vices; the pagan moralists were not able to offer any such solution to the rampant immorality of their day.

Although the list of acts of the sinful nature can be systematized under several headings, there is little discernible order in the list. In fact, “the seemingly chaotic arrangement of these terms is reflective of the chaotic nature of evil” (Betz 1979:283). The chaos caused by theses vices is contrasted to the wholeness and unity of the fruit of the Spirit. We must be careful, however, not to think that the contrast between acts and fruit is a contrast between active and passive, our effort and supernaturally produced growth. We have already seen that life in the Spirit is both active (walking) and passive (being led). And though love and goodness are fruit of the Spirit, Paul urges the believers to work at loving and doing good (5:6, 13-14; 6:4-5, 9-10).

Paul’s use of the word acts (literally “works”) connects this list to his frequent reference in this letter to the “works of the law.” They are not one and the same, of course. But the tragic irony of the situation is that while the Galatian believers are trying so hard to do the “works of the law,” they are actually producing “works of the flesh” (NIV: acts of the sinful nature). This is another way of saying again that the law has no power (as the Spirit does) to overcome the destructive influence of the sinful nature.

Paul’s list of fifteen acts of the sinful nature can be divided into four categories: (1) illicit sex, (2) religious heresy, (3) social conflict and (4) drunkenness.

1. Illicit sex. Paul mentions three kinds of illicit sex: sexual immorality, impurity and debauchery. The first is a general term that encompasses all kinds of immoral sexual relationships. The next two terms refer to sexual perversions. The art and literature of Paul’s day provide ample evidence for the widespread practice of sexual immorality. When we read that “the sexual life of the Graeco-Roman world in NT times was a lawless chaos” (Barclay 1962:24), we only need to observe the chaos in our own world to understand the conditions in Paul’s day. In fact, a good case could be made that in the two millennia since the Roman Empire, our generation comes closer than any previous one to the blatant prevalence of sexual perversions that was characteristic then. And a study of the fall of the Roman Empire suggests that any society that tolerates the unchecked promotion of such perversions will inevitably fall apart from the rottenness within.

2. Religious heresy. From Paul’s teaching on idolatry in his other letters we learn that idolatry is not merely worshiping the image of a god but also participating in the temple feasts (1 Cor 10:7, 14) and even being greedy for possessions (Col 3:5). Witchcraft is a translation of a Greek word from which our English word pharmacy is derived. The Greek word could have the positive meaning of dispensing drugs, but its more common meaning was the use of drugs in sorcery and witchcraft and to poison people.

False religion is the worship of other gods (whether images in temples or in shopping malls) and dependence on other powers (whether the power of drugs or of occult practices). The forms of false religion in Paul’s day differ from the forms of our day, but we can still see its pervasive influence today.

3. Social conflict. Paul’s major emphasis in this list is on those acts of the sinful nature which cause social conflict. He lists eight such acts: hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy. Since the NIV translation provides a clear and accurate rendering of each term, there is little need for expanded discussion of their meanings. Some terms are roughly synonymous, such as jealousy and envy. It seems that Paul added more terms under this category of social conflict because this was the area of greatest need in the Galatian churches. The attitudes and actions that destroy personal relationships were the most evident manifestation of the sinful nature in those churches. We can see reflections of this problem of social conflicts in verses 15 and 26 as well: Christians were “biting and devouring each other” and “provoking and envying each other.” The Galatian churches were divided into bitterly antagonistic factions. The rest of the letter indicates that these conflicts were caused by the false teachers’ campaign to enforce the observance of the law in the churches. The curse on “all who rely upon observing the law” (3:10) was already being experienced in the tragic breakdown of relationships between Christians. While they concentrated on performing “works of the law,” their lives were characterized by the “works of the flesh,” especially these eight in the area of social conflict.

Often the “desires of the sinful nature” and the acts of the sinful nature are equated only with sexual immorality. Paul’s list starts with that category. And that was undoubtedly a real problem in the Galatian churches. All churches seem to be plagued to some degree with sexual immorality. But it is likely that Paul began there because he knew that most of the church would quickly condemn those who were guilty of sexual immorality and yet consider themselves “safe,” since they had performed the “works of the law” by getting circumcised (5:2) and observing special days (4:10). Paul then turns to these “lawkeeping” Christians and gives them a long list of flagrant acts of the sinful nature which they had committed. This is something like the story of the woman caught in adultery (Jn 8:1-11). The teachers of the law were ready to stone her. But Jesus said that only those without sin could stone her. Then he began to write on the ground. What he wrote we don’t know. But those teachers of the law were convicted of their own sin and left her.

When Paul confronts law teachers who are ready to stone lawbreakers, he writes out a list of acts and attitudes that are generated by the desires of their sinful nature. They can find no safety in their selective observance of the law. They too are enslaved to sin. Only Christ can set them free; only the Spirit can keep them free.

4. Drunkenness. Paul concludes his list with two terms that refer to the wild drinking parties held in honor of pagan gods, particularly the god Bacchus. Drunkenness and orgies were part of pagan culture; they still are. And the church has never been immune to these acts of the sinful nature.

Paul begins and ends his list with the most obvious expressions of the sinful nature. The list is weighted, however, in the direction of the major problem of divisions caused by ambitious, angry people. Their preoccupation with keeping the law may have blinded them to their own sinful nature. Intent on establishing a secure place for themselves in the kingdom of God, they were actually destroying the people of God. Paul gives them a very severe warning: I warn you, as I did before, that those who live like this will not inherit the kingdom of God (v. 21). Those who are so concerned to secure their own place that they deny any place for others will lose their own place in the end.

It may come as a shock that Paul is announcing judgment on the basis of works. But there can be no doubt that that is exactly what he is doing. Those who practice the works of the flesh are denied entrance to the kingdom of God. How can Paul, who so vehemently defends justification by faith in Christ, not by works of the law (2:16), now turn around and declare that judgment will be on the basis of works? Is this a glaring contradiction in his theology? Some have thought so. But some reflection on the flow of Paul’s argument will show the consistency of his thought. The evidence that the Galatian believers had really been justified by faith was the presence of the Spirit in their lives. They had received the Spirit simply by believing the gospel, not by observing the law–just as righteousness had been reckoned to Abraham on the basis of his faith (3:1-6). Those who receive the Spirit experience a moral transformation by the directive power of the Spirit (5:16-18). If there was no evidence of moral transformation, then there was no basis for claiming the presence of the Spirit, and hence there was no basis for claiming justification by faith. And if they had not experienced justification by faith, then of course they would not inherit the kingdom of God.

To put it in traditional theological language, sanctification is not the basis of justification but the inevitable result of justification. Those whom God declares righteous on the basis of their faith in Christ’s work for them, God also makes righteous by the work of his Spirit within them. Those whose lives are characterized only by the expressions of the sinful nature demonstrate that they have not been born by the power of the Spirit. Those who live like this will not inherit the kingdom of God (v. 21).

It is clear that Paul does not consider freedom in Christ to be freedom from moral obligation. On the contrary, “Christ has set us free” to “live by the Spirit.” All who live by the Spirit and are led by the Spirit reap a great harvest of moral transformation: the fruit of the Spirit.

Previous commentary:
Freedom by the Spirit

Next commentary:
Freedom for Moral Transformation

About this commentary:
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Press.

http://www.BibleMeanings.info       (With/without frames, small)
The Spiritual Meanings of the Word of God in the Old and New Testaments
“Jesus did not say anything to them without using a parable.” (Matt. 13:34)
Introduction  • The Bible  • Words  • Parables  • What the bible says..  • The Commandments  • Blessings
The Lord  • Prayer  • Miracles  • 7 Days  • New Truth  • Talks  • Search  • Library  • Site
True Christian Religion: Creator, Redeemer, Holy Spirit, Sacred Scripture, Catechism, Faith, Charity,
Freedom, Repentance, Reformation, Imputation, Baptism, Holy Supper, Judgm

Overview

Powered By Christian Faith

Galatians:

Paul’s letter addressed to the churches in Galatia is the great letter on Christian freedom; in it Paul attacks the Christians who wished to exalt the law. Galatians’ emphasis is similar to the theme of Paul’s letter to the Romans. The doctrinal section, as is typical of the Pauline format, is followed by an intensely practical section in Chapters five and six.

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