Romans 8:9

Rom_8:9

But ye are not in the flesh, but in the Spirit.

We are not in the flesh, but alas: the flesh is still in us

A boat has been sailing on the salt ocean, it has come through many a storm, and, half full of briny water, it is now sailing on the fresh water of the river. It is no longer in the salt water, but the salt water is in it. The Christian has got off the Adam-sea forever. He is in the Christ-sea forever. Adam is still in him, which he is to mortify and throw out, but he is not in Adam. First, take it simply in itself, ye are not in the flesh, but in the Spirit; where we have signified to us the state and condition of the children of God and the opinion which St. Paul has of them; and that is, not to be carnal, but spiritual. That is, they are not wholly swayed by their own corruption, but by the Spirit of God in them. This is so far considerable of us as it teaches how to judge both of ourselves and other men. First, for ourselves. It is a point which may be very well improved by the children of God under temptation, when as Satan, joining with their own misgiving hearts, would go about to persuade them that they have no grace at all in them, because they have it in them mingled with some corruption. They should not hearken or give heed to such suggestions as these are. Again, secondly. This also teaches us how we should look upon other men who are the saints and servants of God, in the midst of those weaknesses and infirmities which they are sometimes compassed withal. There are many malicious persons in the world who, if at any time they do by chance espy anything which is amiss in Gods children, they can commonly see nothing else. If they see some flesh in them, they can see nothing of the spirit; and they are apt both to account of them and to call them according to that which is worst in them. Now secondly. We may also look upon it reflexively, as coming from the apostle. He gives this testimony of these believing Romans to whom he wrote for their particular, that they were spiritual. And here two things more. First, his knowledge of their state and condition in grace for the thing itself. While he sees it, he does intimate that he knows it, and discerns it, and takes notice of it, to be so indeed with them, that they were such as were in the state of grace. Now here it may be demanded, How he came to do so? To this we answer: Divers manner of ways. First, by the judgment of charity. Secondly, by a special spirit of discerning which was vouchsafed unto him. Thirdly, the apostle speaks not here to the Romans at large, but only to the believers amongst them: To all that be at Rome, beloved of God and saints, as it is Rom_1:7. Now farther, secondly, he signifies this his knowledge and apprehension of them. Why does he so? For two reasons; First, I say, hereby to testify the good opinion which himself had of them. He had in the verse before declared the sad estate of carnal persons. Now, lest they should think that he had mentioned this in reference to them, he now adds this unto it by way of exception. Secondly. For their further encouragement and progress in goodness. It is a good incentive to any to be better when they are commended for what already they are. The second is the proof or argument for the confirmation of it, in these, If so be the Spirit of God dwelleth in you. First, take it absolutely in itself: The Spirit of God dwells in you. This is spoken not only of the Romans, as belonging to them alone, but as common to all believers, who have likewise a share in it. When it is said both here and in other places, That the Spirit of God dwells in the children of God there are three things which are implied in this expression. First, I say, here is implied presence. He dwells in them--that is, He is in them. There is a special and peculiar presence which the Spirit of God doth take up in the children of God. Secondly, when it is said that the Spirit of God dwells in us; hereby is signified not only His presence, but His activity and operation. And this does express itself in sundry performances of His towards us. First, of instructing and teaching us. Secondly, as the Spirit of God dwells in us to teach us what is to be done, so to provoke and stir us up to the doing of it upon all occasions. Thirdly, He dwells in us also to restrain, and mortify, and subdue sin in us. Fourthly, He dwells in us so as to improve and to set home upon us all the ordinances and means of grace. Fifthly, in a way of comfort and special consolation, while he evidences to us our state and condition in grace, and gives us hope of future salvation, which is that which He likewise does for us. Sixthly and lastly, He dwells in us so as to repair us, and to reform us there where we are amiss, and have any decays of grace and goodness in us. The Spirit of God is a good landlord and inhabitant in that soul in which He dwells, who will not suffer it to run to ruin. The consideration of this point, thus explained, may be thus far useful to us--First, as it teaches us accordingly to suffer Him to dwell largely in us, we should give up ourselves to Him, as rooms and lodgings to Him. Secondly, it should teach us to give all respect that may be to Him. Take heed of grieving Him, of resisting Him, of vexing Him, of despising Him, and the like. Thirdly, we should from hence give all respect to the saints and servants of God, upon this consideration amongst the rest. Is it so indeed that the Spirit of God dwells in His children? Then let us take heed of wronging or injuring any such persons as these are, either by word or deed. And that is the second thing implied here in dwelling, to wit, activity and operation. The third and last is abode and continuance. Dwelling it is an act of daily and constant residence. And this is further observable in the Spirit of God in reference to His children. He is in them, not only as in an inn, but as in a mansion house; nor as a lodger only, but as an inhabitant who is resolved not to remove from them (Joh_14:16). This is so upon these grounds. First, the unchangeableness of His nature. Secondly, the love of God towards His children. Thirdly, the power of God. This is conducing hereunto likewise. There is none who is able to dispossess Him or turn Him out. Now further, secondly, we may look upon it argumentatively, and in connection with the words immediately preceding, Ye are not in the flesh, but in the Spirit; because the Spirit of God dwelleth in you. So that the Spirits inhabitation, it is an argument and proof of regeneration. (Thomas Horton, D. D.)

If so be that the Spirit of God dwell in you.

The Spirit of God

There used in old times to be a controversy respecting the divinity of the Spirit of God. But this has died out. It is, in fact, a question almost without meaning. We might as well deny the humanity of man, or the divinity of God. But more. As the spirit of man is the inmost essence of man, so the Spirit of God is the inmost essence of God--the holy of holies in the Divine nature. There are only two definitions of the Divine essence in the New Testament, and both agree with this--God is a Spirit, God is love.

I. Many difficulties are removed by dealing with this spiritual aspect of the Divine nature. As when, for instance, we ask, What is man? The answer is--not his body, but his spirit, his inward affections; as further, when we ask what it is that distinguishes man from the brute? we still answer--his inward affections. So also, when we ask, what God is? whilst we know there is much which we cannot answer, yet when we think of Him as a Spirit, it is then that we can best understand Him. No man hath seen God at any time, but there is a true likeness of God in Christ, because Christ is one with God, through the Spirit of goodness and wisdom. And with that same Spirit bearing witness with our spirits, we also may be, in our humble measure, one both with the Father add with the Son.

II. This places in their proper light all those words and phrases which are used to describe the Divine nature. In proportion as they describe the Divine Being under the form of goodness, truth, and wisdom, as the breath which is the animating life of our souls and of religion, in that proportion they describe Him as He is. In proportion as they describe Him under the form of impressions taken from nature or man, in that proportion they are but parables and figures. Rock, fortress, shield, champion, shepherd, husband, king, and the great name of Father, these are all admirable words, so far as they express the spiritual relations of the Almighty towards us, but they would mislead if they were taken in gross, literal sense. And so, much more it is true of the anthropomorphic expressions, such as fear, jealousy, anger; or the metaphysical expressions, each of which taken separately would lead us away from the spiritual, which is the essential nature of God.

III. This same aspect of the Divine nature tells us how it is that God wills that the world should be brought to him, not by compulsion, but by the willing assent of the spirit of man finding its communion with the Spirit of God. The world must be converted to Christ by the internal evidence of the spirit of Christianity.

IV. It is this which makes the difference between the various offences against Divine things. Whatever mistakes a man may make concerning the outward form in which the Divine truth is manifested shall be forgiven, even though he blaspheme the Son of Man Himself. For every earthly manifestation must be liable to misunderstanding, and therefore blasphemy against the Son of Man is not against the holy and loving Jesus, but against some false conceptions we have formed of Him in our own minds. For such blasphemies the Son of Man has assured. He has Himself asked the Father to forgive them, for they know not what they do. But if there be anyone who hates goodness because it is goodness, who closes his heart against purity and holiness, because they are pure and holy, such an one has blasphemed not the mere outward form, but the essence of God Himself. For this sin against the Holy Ghost there is no forgiveness.

V. It is the eternal spirit of goodness and truth which must write his commands on our hearts. The letter killeth, it is the Spirit that gives life. Signs and ordinances of religion derive all their force from the directness with which they are addressed by the Spirit of God to our intelligence, conscience, and affections.

VI. Thus the Spirit is the life, the liberty, and the energy of the whole humankind, of each successive age and each individual soul. VII. It is this element which forms the connecting thread of those articles at the close of the apostles creed.

1. The holy universal Church. The old heathen religions did not tend to raise the thoughts of men to holiness, and therefore they were not holy. The old Jewish religions was confined to a single nation, and therefore it was not truly spiritual. The Christian Church is intended to make men good, and therefore it is holy and the work of a holy God. It is universal, and therefore is the work of a universal Spirit.

2. The communion of saints. The fellowship and friendship which good men of the most diverse opinions and characters have or ought to have for one another, is the most powerful means whereby the Spirit of God works, and gives the most decisive proof of the existence of a Holy Spirit.

3. The forgiveness of sins is realised by the witness of the Spirit.

4. The resurrection of the body is directly attributed to this same Spirit (verse 11).

5. The life everlasting is the undying vitality of those affections and graces which are part of the essence of the Holy Spirit of God. These have their immortality from the same source as the eternal existence of God Himself. (Dean Stanley.)

The indwelling Spirit

God the Son has graciously vouchsafed to reveal the Father to His creatures from without; God the Holy Ghost, by inward communications. The condescension of the blessed Spirit is as incomprehensible as that of the Son. He has ever been the secret Presence of God within the creation: a source of life amid the chaos, bringing out into form and order what was at first shapeless and void, and the voice of truth in the hearts of all rational beings, tuning them into harmony with the intimations of Gods law, which were externally made to them. The Holy Spirit has from the beginning pleaded with man (Gen_6:3). Again, when God took to Him a peculiar people, the Holy Spirit was pleased to be especially present with them (Neh_9:20; Isa_63:10). Further, He manifested Himself as the source of various gifts, intellectual and extraordinary, in the prophets and others (Exo_31:3-4; Num_11:17-25). These were great mercies; yet are as nothing compared with that surpassing grace with which we Christians are honoured; that great privilege of receiving into our hearts, not the mere gifts of the Spirit, but His very presence, Himself by a real not a figurative indwelling. When our Lord entered upon His ministry, He acted as though He were a mere man, needing grace, and received the consecration of the Holy Spirit for our sakes. He became the Christ, or Anointed, that the Spirit might be seen to come from God, and to pass from Him to us. And therefore the heavenly gift is called the Spirit of Christ, that we might clearly understand that He comes to us from and instead of Christ (Gal_4:6; Joh_20:22; Joh_16:7). Accordingly this Holy Spirit of promise is called the seal and earnest of an Unseen Saviour. He has some, not merely in the way of gifts, or of influences, or of operations, as He came to the prophets, for then Christs going away would be a loss, and not a gain, and the Spirits presence would be a mere pledge, not an earnest; but He comes to us as Christ came, by a real and personal visitation (Rom_8:9; Rom_8:11; 1Co_6:19; 2Co_6:16; Rom_5:5; Rom_8:16). Here let us observe, before proceeding, what indirect evidence is afforded us in these texts of the divinity of the Holy Spirit. Who can be personally present at once with every Christian but God Himself? This consideration suggests both the dignity of our Sanctifier and the infinite preciousness of His Office towards us. To proceed: The Holy Ghost dwells in body and soul, as in a temple. Evil spirits indeed have power to possess sinners, but His indwelling is far more perfect; for He is all-knowing and omnipresent, He is able to search into all our thoughts, and penetrate into every motive of the heart. Therefore He pervades us as light pervades a building, or as a sweet perfume the folds of some honourable robe; so that, in Scripture language, we are said to be in Him, and He in us. It is plain that such an inhabitation brings the Christian into a state altogether new and marvellous, far above the possession of mere gifts, exalts him inconceivably in the scale of beings, and gives him a place and an office which he had not before (2Pe_1:4; Joh_1:12; 2Co_5:17; 1Jn_4:4; 1Co_6:19-20; 2Ti_2:21). This wonderful change from darkness to light, through the entrance of the Spirit into the soul, is called regeneration, or the new birth. By His coming all guilt and pollution are burned away as by fire, the devil is driven forth, sin, original and actual, is forgiven, and the whole man is consecrated to God. And this is the reason why He is called the earnest of that Saviour who died for us, and will one day give us the fulness of His own presence in heaven. Hence, too, He is our seal unto the day of redemption; for as the potter moulds the clay, so He impresses the Divine image on us members of the household of God.

II. Next, I must speak briefly concerning the manner in which the gift of grace manifests itself in the regenerate soul.

1. The heavenly gift of the Spirit fixes the eyes of our mind upon the Divine Author of our salvation. By nature we are blind and carnal; but the Holy Ghost reveals to us the God of mercies, and bids us recognise and adore Him as our Father with a true heart. He impresses on us our Heavenly Fathers image, which we lost when Adam fell, and disposes us to seek His presence by the very instinct of our new nature. He restores for us that broken bond which, proceeding from above, connects together into one blessed family all that is anywhere holy and eternal, and separates it off from the rebel world which comes to nought. Being then the sons of God, and one with Him, our souls mount up and cry to Him continually (verse 15). Nor are we left to utter these cries in any vague uncertain way of our own; but Christ left His sacred prayer to be the voice of the Spirit.

2. The indwelling of the Holy Ghost raises the soul, not only to the thought of God, but of Christ also (1Jn_1:3; Joh_14:23). The Spirit came especially to glorify Christ; and vouchsafes to be a shining light within the Church and the Christian, reflecting the Saviour. First, He inspired the evangelists to record the life of Christ; next, He unfolded their meaning in the Epistles. He had made history to be doctrine; He continued His sacred comment in the formation of the Church, superintending and overruling its human instruments, and bringing out our Saviours words and works, and the apostles illustrations of them, into acts of obedience and permanent ordinances, by the ministry of saints and martyrs. Lastly, He completes His gracious work by conveying this system of truth, thus varied and expanded, to the heart of each individual Christian in whom He dwells. Thus He vouchsafes to edify the whole man in faith and holiness (2Co_10:5). St. John adds, after speaking of our fellowship with the Father and His Son: These things write we unto you, that your joy may be full. What is fulness of joy but peace? Joy is tumultuous only when it is not full; where He is, there is liberty from the tyranny of sin, from the dread of an offended Creator. Doubt, gloom, impatience have been expelled; joy in the gospel has taken their place, the hope of heaven and the harmony of a pure heart, the triumph of self-mastery, sober thoughts, and a contented mind. How can charity towards all men fail to follow? (J. H. Newman, D. D.)

The indwelling of the Spirit

I. The fact. The law of progress obtains in all the dispensations. The old was grandly material, appealing to our sensuous nature, and preparatory, adapted to the childhood of the race. The coming of Christ introduced a better state of things, and substituted realities for symbols. But although He performed mighty works and spake as man never spake, yet a more glorious dispensation was to succeed (Joh_1:50; Joh_14:12), which is to ultimate in the reign of grace on earth, in heaven itself, and in the finished glory of the saints. But does the Spirit in this His peculiar dispensation dwell in man? Read Joh_14:16-17; the text; 1Co_3:16; 2Ti_1:14; 1Jn_4:4.

II. Its nature and extent.

1. Is it a real dwelling, or are those Scriptures to be understood in a figurative sense? We believe in the omnipresence of the Spirit (Psa_139:7). But omnipresence is an attribute; the indwelling of which we speak is that of a person, a voluntary presence--a presence that may be withdrawn--that is circumscribed and conditioned--that has no affinity with sin, and consequently is never realised in an unbelieving heart. It is a presence that may be grieved, offended, and driven away, and is therefore not an attribute, but a person.

2. Neither is this presence to be regarded simply as a Divine influence. Person is the being who acts; influence is the effect of the action, and the question is, Is it the influence or the person of the Holy Spirit that dwells in the heart of believers? Practically, it is both; for wherever the Spirit in His personal presence is, there will His influence be felt. He does not stand or send His messages; but He enters within, instructing us by His wisdom, making us happy in the consciousness of His fellowship and protection.

III. Its moral and spiritual effects.

1. A more accurate and discriminating understanding of the Scriptures. The more practical portions of Gods Word are level to the capacity of children. Still there are some things hard to be understood, things into which even the angels desire to look--the deep things of God. To the unbelieving the Scriptures are a sealed book. It is not learning nor genius that breaks the seal; its Divine Author is its true interpreter, even the Spirit of truth that dwells within us (1Co_2:11). Could you entertain in your family the most scholarly man of the age, have familiar access to his mind and heart, thus becoming more and more initiated into hit style and spirit, such acquaintance would give a quickened impulse to your mind, a keener relish for his writings, and a key to their true exposition. The believer is supposed to entertain One of boundless intelligence, who is continually unfolding the sublimest truths, and arousing his mental energies by new and startling discoveries of the great Christian verities; and it is impossible for him to be under such tuition without greatly enlarged mental capacities for knowing and interpreting the Scriptures, whose author is the Holy Spirit.

2. A greater unity among Christians. Strife and division were among the earliest developed evils in the apostolic Church (1Co_3:4). This was a most undesirable state of things, marring the beauty and symmetry of Christianity. But Christ anticipated this evil (Joh_17:21). Unity among Christians is a desirable thing in itself, and nothing so wins the world to a believing reception of the gospel, and nothing so effectually works scepticism as strifes and divisions. And if Christs prayer is to be answered, there will be a drawing together of Christian hearts--One Lord, one faith, and one Spirit. To hasten a result so devoutly to be wished, we may employ outward and visible means; we may hold union conventions; but a real heart union, finding its expression in visible fellowship, in cooperative labours, will be realised, just as the Holy Spirit finds indwelling in believers and in the Church.

3. Purity of life. The Spirit is holy, and will not dwell in a heart that harbours even the thought of sin. But when He does enter He brings every thought, power, and passion into cordial obedience to Christ. His presence is a continual corrective and restraint, an abiding stimulus to a right life. Were you entertaining a highly honoured guest, everything in the domestic arrangement would be ordered to suit his taste. Sinning in a believer is something more than transgression; it is sacrilege.

4. A more attractive Christian life. Persons intimately associated become assimilated; and if the Holy Spirit should assume form or expression, it would be the most attractive conceivable. He is sometimes represented in the form of a dove, because of His grace and beauty. A palace enriched with all works of art, surrounded by all natural beauties, may well symbolise the regenerated human heart where the Spirit dwells, making the life not sad but songful.

5. A more effective Christian life. (S. B. Burchard, D. D.)

The indwelling of the Spirit

That which gives being to a Christian is the Spirit of Christ dwelling in him. He is to a Christian what the soul is to a man. Consider what a thing the body is without the soul, how defiled and deformed a piece of dust it is. Truly the soul of man by nature is in no better case till this Spirit enter; it hath no light in it, no life in it (Eph_4:18). The eye of the mind is put out, and if it be darkness, how great is that darkness! And from this woeful defect flows the alienation of the whole soul from the life of God, that primitive light being eclipsed, the soul is separated from the influence of heaven. Man was once the dwelling place of princely and Divine graces, the Lord Himself was there; and then how comely and beautiful was the soul! But now it is like the desolate cities, in which the beasts of the desert lay, and their houses are full of doleful creatures, where owls dwell, and satyrs dance, where wild beasts cry, and dragons in the pleasant places (Isa_13:21-22; Jer_50:39). The Bethel is become a Beth-aven, the house of God become a house of vanity; by the continual repair of vain thoughts, the house of prayer is turned into a den of thieves and robbers. Now, judge if there be not need of a better guest than these. Now, when the Spirit of Christ enters into this vile, ruinous cottage, He creates a new light within, which makes a man behold the light shining in the gospel; and behold all things are new, himself new, the world new, and God new. And as the Spirit enlightens, so He enlivens; He kindles a holy fire in his affections to consume his corruption. This Spirit makes a Christian soul move willingly toward God; it is an active principle that cannot rest till it rests in its place of eternal rest and delight in God. And then the Spirit reforms this house by casting out all these wild beasts that lodged in it, the savage and unruly affections that domineered in man. There are idols in the heart, and these must be cleansed out. And all this the Spirit will not do alone, but honours you with the fellowship of this work; and therefore you must lay your account, that the reformation of this house, for so glorious a guest, will be laborious. How infinitely is that compensed! When He shall take up house fully in you, it will satisfy you to the full. In the meantime, as He takes the rule and command of your house, so for the present He provides for it, and oh, how sweet and satisfying is it! (Rom_14:17). What a noble train doth the Spirit bring along with Him to furnish this house! Many rich and costly ornaments hang over it and adorn it, to make it like the kings wife, all glorious within; such as the ornament of a meek and quiet spirit (1Pe_3:4); the clothing of humility, simple in show, but rich in substance (1Pe_5:5). And being lodged within, what sweet fruits is the Spirit daily bringing forth to feed and delight the soul withal! (Gal_5:22-23). And He is a Spirit of consolation, and therefore of all the most worthy to be received into our hearts, for He is a bosom comforter (Joh_14:16). (Hugh Binning.)

The indwelling of the Spirit

As Jerusalem was the glory of the world, because of the temple of God, so are the regenerate of all mere most glorious, because they are the temples of the Holy Ghost. In matters of the world, an unregenerate man may be before us; but in this he cannot. He may have gold in his purse, but we have God in our hearts, the right owner of them, which is the top of our happiness. Tenants make havoc and suffer all things to fall to ruin, but owners are always repairing; when the devil held our hearts all was out of frame; ignorance ruled in our mind, rebellion in the will, disorder in the affections; but the coming of the Holy Spirit enlightens, leads into all truth, certifies of the favour of God, fashioneth to every good work, and enricheth with all spiritual grace, all those in whom He dwelleth. Even as fire makes iron fiery, so the Spirit makes us spiritual. This is that Spirit which is the Comforter, which cheereth and sustaineth the desolate and despairing conscience, and feedeth it with heavenly manna. Surely the conscience of a regenerate man is a very paradise in which Gods good Spirit dwelleth not for a short time, but forever. (Elnathan Parr, B. A.)

Actualness of the indwelling of God

How often and how simply it is said, The Holy Ghost dwelleth in you (verse 11; 1Co_3:16; 1Co_6:9). This is the normal Christian state.

1. The Holy Spirit lifts us out of and above ourselves; the very flesh is not like the flesh of those who are its slaves. Physically it is the same, but it is more spiritual, less clamorous in its appetites; as iron, glowing with the fire wherewith it is penetrated, has other qualities, and is flexible as it was not before. In the case where long-lived sensualism has done its work, you see in the bloated countenance that the flesh has changed for the worse. Where the spiritual life has long transformed the soul, you see, as in some pictures of great saints, the flesh spiritualised.

2. We speak of having talents, attainments, possessions, as things which, more or less, men dispose of as they will. St. Paul speaks of another possession. God the Holy Ghost so puts Himself at the command of His creatures that we may have Him for our own, or, alas! alienate, grieve Him away, quench His light. Nay, so does He will to put Himself at the disposal of Gods redeemed that His holy inspirations await their invitations. His Divine thoughts inform their human thoughts, so that they can hardly or not at all tell what are their thoughts what His; only they know that all which is good is His; they are but the harp whose strings vibrate as His breath passes over them, and yield what harmony He wills.

3. He acts from within. They are not merely the motions of grace, as they fell on Saul, or now, too, touch every heathen heart which will respond to His touch. It is not only a voice like that to Socrates, withholding him from what God in His providence willed him not to do. It does not merely strengthen mans natural generous feelings, such as made Scipio a greater conqueror when he gave back to her betrothed the captive virgin of intense beauty than when his earthly glories were crowned at the field of Zama; for, by the unknown grace of God, he had conquered himself. Nor is it only like that overpowering grace to which the long-resisting soul at length yields and ends its weary rebellions, and casting itself at its Fathers feet, is again enfolded in His arms; the dead is again alive, the lost is found. The office which God the Holy Ghost vouchsafes to take towards Christians is indwelling.

4. To communicate Himself is the being of God. Inseparable is the Trinity. Where one person is there is the whole. For the Son dwells in the Father and the Father in the Son, and the Holy Ghost reposes and habitates in the Father and the Son. And so our Lord expresses the loving communication of the Father and the Son to those who do His commandments and love Him (Joh_14:23). Yet in some special way it is God the Holy Ghost who dwelleth in us. His presence within us is the pledge of our resurrection to life eternal (verse 11), and is our bond of union with Christ. If He dwelleth in us our prayers are not our prayers only, but His prayers in us. God, informing our thoughts, suggesting our longings, pleads with God (verse 15; 1Jn_4:16).

5. What the soul is to the body that God is to the soul. The life of the body is, the soul, the life of the soul is God. We know not where the soul is, but through it we live, we think, we love. So through God indwelling the soul we have our spiritual, eternal life begun in us; we think all the good thoughts we have. Our good is not chiefly or primarily ours, but His who, dwelling in us, worketh in us to will and to do, and rejoiceth in His works in us.

6. What an existence, awful for the very greatness of the love of God! What a tingling closeness of God! (Col_1:27). Holy is this church, because consecrated to God, because where His own are gathered in His name there is He. Holy to us is any picture of our Redeemer, because it images to us, as man can conceive, His countenance of tender love. But all these are material things; you are the living image of God; you are the living temples of God. As then you would not defile this temple, as you would not tread and trample under foot a likeness of your Redeemer, reverence yourselves. Bring not defiling thoughts into your souls; it is to bring them into the very presence of God. Utter not polluting words with the tongue, wherewith God the Holy Ghost enableth you to call God your Father, Jesus your Lord. And, what follows from this, defile not those living temples wherein He dwells. When Satan tempts you, remember what a greatness God has given you, to have in the hostelry of your souls God as your guest, to abide there, if you will, forever. Give yourselves anew this day to Him who gave Himself to you. He alone knows what an intolerable loss it is to lose Him, our God, forever! (E. B. Pusey, D. D.)

Now if any man have not the Spirit of Christ, he is none of His.--

A fatal deficiency

Note--

I. The remarkable title here given to the Holy Spirit--the Spirit of Christ. He is so called because--

1. He especially rested upon Christ. The manhood of Christ was begotten of the Spirit of God. When our Lord was baptized the Spirit descended upon Him like a dove, and then was led of the Spirit into the wilderness to be tempted of the devil. Then He returned into Galilee in the power of the Spirit. When He began to preach His first words were, The Spirit of the Lord God is upon Me. His ministry stood in the power of the Spirit. All through His life the Spirit of God rested upon Him in fulness of power, for God giveth not the Spirit by measure unto Him.

2. He is given to us by Christ. He shall baptize you with the Holy Ghost and with fire. Jesus spake of giving to men living water, and this spake He of the Spirit. After His resurrection Ha breathed on His disciples, and said, Receive ye the Holy Ghost, and having procured Him by His ascension poured Him out at Pentecost.

3. Christ lived peculiarly in the Spirit. Spirit in the text is in opposition to the flesh. Never did the flesh rule Christ. Nay, He even forgot to eat bread, finding meat to eat which even His disciples knew not of. Never was He moved by any sensuous passion, or by a motive of fleshly tendency. Some have high ambitions, but not He. The flesh that lusteth for vengeance had no rule in Him, but the Spirit of holiness and love. The objects He aimed at were all spiritual.

4. He quickens the entire mystical body of Christ. All the members of that body are distinguished by this--that they are spiritual men, and seek after spiritual things. The true Church being in herself a spiritual body, acts in a spiritual manner, and strives after spiritual objects. True religion consists not in outward forms, peculiar garbs, or modes of speech, or anything that is ritualistic and external. The kingdom of God is … righteousness and peace and joy in the Holy Ghost.

II. The necessity of possessing the Spirit of Christ.

1. This is needful in every case. If any man. It may be urged that some have an especially amiable disposition. True, but the fairest flowers, as surely as the foulest weeds, are none of Christs if they are not of the Spirits own planting. This one lack is fatal to the noblest character, and Christ disowns utterly every man who has not His Spirit in him. This must be said concerning the ministers and officers of churches.

2. This is put in opposition to everything less than itself. For instance, there are some who glory in the name of Christians, as if the name were some great thing. It is not wearing the name of Christ, but having the Spirit of Christ, which will prove us to be accepted.

3. But the text is expressly in opposition to the flesh. We are either in the flesh or in the Spirit. He who is in the flesh--

(1) Is ruled by the flesh, but the man who is in the Spirit labours to keep it under.

(2) Trusts to the flesh. He looks to his own works for salvation; but the man who has the Spirit of Christ counts all his good works to be dross, and trusts in Jesus.

(3) Worships in the flesh, but the man who has the Spirit desires not to see but to believe, not to smell but to think. The sound of truth is better to the spiritual man than tinkling bells and the noise of pipes and bellows.

III. The evidences of having the Spirit. If you have the Spirit--

1. He has led you to Christ.

2. You will honour Christ, for the Spirit delights to glorify Christ by taking of the things of Christ and showing them to us.

3. He will make you like Christ, who lived for God, who was in constant communion with the Father, was always spiritual, always true, and always ready to do good to all.

4. He will show Himself by His open actions in the heart, making us hate everything that is evil, making brave for God and truth, and joyful and hopeful in God.

IV. The sad consequences of not having the Spirit. He is none of Christs. Ah, if I am none of His whose am I? The devils. And where are you if you are not Christs? On the way to judgment and eternal condemnation. (C. H. Spurgeon.)

Having the Spirit of Christ

The antecedent is in these words, If any man have not the Spirit of Christ. The consequent in these, He is none of His. We begin with the first general, viz., the antecedent, If any man hath not the Spirit of Christ, where there are divers points observable. And first of all, for the Spirit of Christ, to speak to that, what we are to understand by this. The second is in reference to Christ as He is Mediator, God and man. The Holy Ghost is called the Spirit of Christ in this respect also, and that for two reasons more. First, He is called the Spirit of Christ, as He is in a special manner bestowed upon Him and received by Him (Joh_3:34; Luk_4:1; Joh_1:14; Col_1:19). Second, He is called the Spirit of Christ not only as bestowed upon Him, but as bestowed by Him. And of His fulness we do all receive grace for grace. The consideration of this point may be thus far useful to us, as it may teach us a special ground for the honouring and extolling of Christ. A second term which we may take notice of in this first part of the text is the having of the Spirit of Christ, which is here implied to be such as Christians are indeed capable of. Now this it relates especially to the work of grace and holiness in their hearts. This having of the Spirit of Christ is considerable in two particulars. Firstly, take it as to matter of conversion, and the working of grace in them at first. Those who are true believers, they have the Spirit of Christ in them thus, as they are changed in the spirit of their minds. Every man by nature has an evil spirit in him. This Spirit of Christ has gracious and holy desires and inclinations which do belong unto it; a spiritual favour and a spiritual delight, and an affecting of spiritual things above all other things besides. Where this Spirit of Christ comes it brings every thought into captivity unto the obedience of Christ. Secondly, take it as to matter of communion. A third thing which we may here observe from this present passage before us is the word of uncertainty or ambiguity, If any man hath not, etc., as implying that there are some that have not, and that even also of those sometimes who pretend to have. And so now I have done with the first general part of the text, viz., the antecedent, If any man have not, etc. The second is the consequent, in these words, He is none of His--none of His; that is, belongs not to Him, has no interest in Him, is no member of Him. This is the state and condition of all those who want the Spirit of Christ. But it may be illustrated to us from sundry considerations, as first, because they have nothing whereby to knit them and unite them to Christ. Whosoever they be that are Christs they must be knit and united to Him, and made one with Him. By His Spirit Christ dwells in our hearts and makes us also to dwell in Him, which accordingly those persons that want do not belong unto Him, nor are any of His. Secondly, those which have not the Spirit of Christ they are none of Christs, because they have not faith whereby to apprehend and lay hold upon Him. Thirdly, those who have not the Spirit of Christ they are none of His, because they have not a principle of spiritual life in them whereby to bring forth fruits unto Him. Fourthly, those who have not the Spirit of Christ they are none of His, because they are altogether unlike Him and different from Him, yea, indeed contrary to Him. While it is said here that if any man have not the Spirit of Christ he is none of His, this is to be taken by us as exclusive of anything else which might be conceived to make up this defect. We will instance some few particulars which do sometimes deceive many people in this regard. First, strength of parts, or common and ordinary illumination in spiritual and Divine truths. Secondly, sweetness of nature and temper and constitution; it is not this which will suffice neither. Thirdly, common morality and civil righteousness. It is not this which will serve neither without the Spirit of Christ. Fourthly, the outward badge of religion, and the privileges of the visible Church. It is not this neither which does entitle to Christ without His Spirit. Lastly, it is not Christian alliance, or relation to those who have grace and godliness and goodness in them. The consideration of this point may be drawn forth into this following improvement. To this purpose we may take notice of a three-fold spirit in men, which is exclusive of this Spirit of Christ in them, and so separating of them from Him. First, their own spirit. Secondly, the spirit of the world. Thirdly, the spirit of Satan. This exclusion of relation to Christ, and of interest in Him as His members, is very grievous and prejudicial. And that in the consideration of three particulars especially. First, in point of grace; and secondly, in point of comfort; and thirdly, in point of salvation. Whether have we His Spirit or no? Those who have Christs Spirit do very much relish and favour the truths of Christ. Again, how stand we affected to sin and evil ways, either in ourselves or others? The Spirit of Christ wherever it is is a mortifying Spirit (Gal_5:24). And so for others, who are the children of God, and are members of Christ, how stand we affected to them likewise? And finally, for our lives and conversations and outward man, this Spirit of Christ, where it is, it will have an influence upon this also. If we live in the Spirit we shall also walk in the Spirit (Gal_5:25). This Spirit will actuate and regulate us in every performance. Thirdly and lastly, in a way of excitement. Here is that which may stir us all up to labour for this Spirit of Christ, as being that whereupon depends all our interest in Him and benefit by Him. First, take it more largely, and which seems here principally to be intended in the text, and as we have handled it all this while, that Spirit of Christ which does animate all His members, and does express itself in them. We should be persuaded from hence to endeavour after it, and to labour for it, that we may be able to find it in ourselves. But secondly, take it more emphatically. The Spirit of Christ for that Spirit of His, which did more eminently, and in a special manner, put forth itself in His own person, while He lived here upon earth as a pattern and example to us. We may consider it in sundry particulars. First, it was a Spirit of meekness and humility and lowliness of mind. Secondly, a Spirit of patience in the wrongs and injuries which He endured. Thirdly, a Spirit of pity and compassion and tenderness of heart, especially to the souls of men, and in reference to their eternal salvation. Fourthly, a Spirit of love and condescension, and sweetness of carriage towards all that He conversed withal. And yet fifthly also, a Spirit of zeal. Last of all, a Spirit of fruitfulness and communicativeness and edification. He went about doing good. The sum of all comes to this, that we endeavour for our particulars to have the like in some degree and measure infused into us; and that so much the rather that we may be assured of His owning of us another day. (Thomas Horton, D. D.)

The Spirit of Christ

To have the Spirit of Christ is to be possessed by the Holy Spirit, who directs and sanctifies the believer in Jesus by the Word of God.

I. The Spirit of Christ towards God. This Spirit--

1. Begets and forms a Christlike character. We are created in Christ unto good works. The Spirit changes the bias of a man. Christianity is Christ in you.

2. Gives a Christlike devotion. This is not a prayerful age. But holy lives ever have been much in communion with God. If Jesus needed prayer, much more do we.

3. Leads to Christlike obedience. Christs life motto was, I come to do Thy will, O God. Obedience to God is the Spirit of Christ, and this obedience Jesus made the test of discipleship. This Spirit puts Christ before creeds, the truth before traditions, principle before policy, faith before feelings. It puts piety into practice, devotion into duty, love into labour, grace into giving, and power into prayer.

II. The Spirit of Christ toward man. Christs Spirit--

1. Was full of sympathy with man. Sympathy means to suffer with another. As a substitute Jesus suffered with man in his sins; He Himself bare our sins in His own body on the tree. And if any man have the Spirit of Christ he will have something of that vicarious sympathy for mans redemption. Men of God have felt at times this soul burden; the Church of God has seasons of agonising for the salvation of sinners.

2. Labours to save men. Labour is the expression of Christs sympathy for man. The Spirit of Christ is not exclusive, but aggressive. Our devotion to Christ is ever measured by our sacrifice and toil to save men. Christ suffered to provide redemption, and the Christian must suffer to apply it. Thus it is the Church fills up that which is lacking of the afflictions of Christ. (J. P. Thoms.)

Every Christian possesses the Spirit of Christ

I. What is implied in being Christs.

1. There is a sense in which all men are His, by right of--

(1) Creation (Joh_1:3; Col_1:16).

(2) Preservation (Col_1:17).

(3) Redemption (1Co_6:20).

2. But Christs true followers belong to Him, as--

(1) Subjects to a prince (Psa_2:8; Mat_22:11; Php_2:11).

(2) Servants to a master (Rom_14:7-9; 2Co_5:14-15).

(3) Friends (Joh_15:13-15).

(4) Brethren and sisters (Heb_2:11-12).

(5) Children to a father (Heb_2:13).

(6) A spouse to a husband (Rom_7:4; 2Co_11:2; Eph_5:25-32; Rev_19:7).

(7) Branches to a tree (Joh_15:1).

(8) Members to the head of the body (1Co_12:12; 1Co_12:27; Rom_12:5; Eph_1:22-23).

II. What is meant by the Spirit of Christ. Not, as some think, merely the mind of Christ, but the Spirit of God, is here intended (see context).

1. This is called the Spirit of Christ because--

(1) He had it, and has it without measure (Joh_3:34; Rev_3:1).

(2) He has purchased it for His followers by His death.

(3) He has received it for them (Psa_68:18; Act_2:33).

(4) He has promised it to them.

2. As the Holy Spirit is the promise of the Father, emphatically (Act_1:4), so also of the Son (Luk_24:49; Joh_14:1-31; Joh_15:1-27; Joh_16:1-33.). He actually confers it (Joh_4:10; Joh_7:38; Act_2:38-39).

III. How it appears that we must have this Spirit in order to be Christs. We cannot be Christs unless we--

1. Know Him (Joh_10:14; Joh_10:27), but we cannot know Him without the Spirit of Christ (Mat_11:27; Gal_1:16; Joh_16:14).

2. Love Him (1Co_16:22), but we cannot love Him without that Spirit, the fruit of which is love (Gal_5:22; Rom_5:5).

3. Obey Him (2Co_5:15; Rom_14:7; Joh_15:14; Joh_14:21; Heb_5:9), but we cannot obey Him without the inspiration and aid of His Spirit (Joh_15:5; 2Co_3:5).

4. Have an interest in Him, and are able to say, My beloved is mine and I am His, but this interest in Him we cannot have without His Spirit (1Co_12:13).

5. Are united with Him, members with their head; but this we cannot have without His Spirit.

6. We have His mind in us; but this we cannot have without His Spirit; meekness, long-suffering, goodness, etc., being fruits of the Spirit.

7. Are new creatures (2Co_5:17; Eph_4:21-24), and it is impossible we should be so without His Spirit (Tit_3:5). (Joseph Benson.)

Having the Spirit a test of being Christs

Ignatius, the martyr, used to call himself Theophorus, or the God bearer, because, said he, I bear about with me the Holy Ghost. And truly every Christian is a God bearer. That man is no Christian who is not the subject of the indwelling of the Holy Spirit--he may talk well, he may understand theology--he will be the child of nature finely dressed, but not the living child. He may be a man of so profound an intellect, so gigantic a soul, so comprehensive a mind, and so lofty an imagination, that he may dive into all the secrets of nature, may know the path which the eagles eye hath not seen, and enter into depths where the ken of mortals reacheth not, but he shall not be a Christian with all his knowledge; he shall not be a son of God with all his researches, unless he understands what it is to have the Holy Ghost dwelling in him and abiding in him, yea, and that forever. (C. H. Spurgeon.)

A comely disposition

Nothing is more desirable than a pleasant disposition. Without it we cannot be happy ourselves nor make others happy. When we have lost our temper we wake up to new appreciation of proper equipoise of nature. But a man says, I cant help it. You can help it by having His disposition. The Spirit of Christ was a Spirit of--

I. Gentleness. True, He scathed the hypocrite; but for the most part His words and demeanour were inoffensive. This is remarkable when we bear in mind His omnipotence. Little children, who always avoid a rough man, rushed into His presence. Invalids, who shuddered at any other touch, asked Him to put His hand on their wounds. His footstep would not have woke up the faintest slumber. The calmness of His look shamed boisterous Gennesaret into placidity. How little of that gentleness we have! My sisters arm was put out of joint and the neighbours came and pulled till her anguish was great, but to no purpose. When the surgeon came with one touch it was all right. So we go down to our Christian work with so rough a hand that we miserably fail. The dew of one summer night does more good than ten whirlwinds.

II. Self-sacrifice. Suppose by one course of conduct you could win a palace, while by another you might advantage men at the cost of your life, which would you choose? Christ chose the latter. How little of that spirit we have! Two children went out on a cold day; the boy with hardly any garments at all, and the girl in a coat that she had outgrown, and she said, Johnny, come under my coat. He said, It is too short. Oh, she said, it will stretch. But the coat would not stretch enough, so she took it off, and put it upon the boy. That was self-sacrifice. When the plague was raging in Marseilles, the College of Surgeons decided that there must be a post-mortem examination, in order that they might know how to meet and arrest that awful disease. And there was silence till Dr. Guion rose and said, I know it is certain death; but somebody must do it. In the name of God and humanity I will. He accomplished the dissection and died in twelve hours. That was self-sacrifice that the world understands.

III. Humility. The Lord of heaven and earth in the garb of a rustic. He who poured all the waters of the earth out of His hand begging a drink. Walking in common sandals, seated with publicans and sinners. How little you and I have of a spirit like that! We gather a few more dollars than other people, or get a little higher social position, and how we strut and want people to know their places!

IV. Prayer. You cannot think of Jesus without thinking of prayer. Prayer for little children: I thank Thee, O Father, etc. Prayer for His friends: Father, I will that they be with Me where I am. Prayer for His enemies: Father, forgive them, they know not what they do. Prayer for all nations: Thy kingdom come. How soon our knees get tired! We want more prayer in the house, in the social circle, in the Church, in the legislative hall, among the young, among the old. The moment when the Diet of Nuremberg were signing the edict that gave deliverance to Protestants, Luther was praying in his private room about it. Without any communication between the two Luther rose from his knees, rushed out into the street, and cried, We have got the victory! The Protestants are free! That was prayer getting the answer straight from the throne.

V. Work. Christ was always busy. Hewing in the carpenters shop. Helping the lame man to walk. Curing the childs fits. From the day on which they found Him about His Fathers business, to the time when He said, I have finished the work, etc., it was work all the way. We want the work easy if we are to perform it, the religious service short if we are to survive it. Oh for more of that better spirit which determines a man to get to heaven and to take everybody with him. Busy in the private circle, in the Sabbath school, in Church, busy everywhere for God and Christ, and heaven. (T. De Witt Talmage, D. D.)

A practical appeal

Note--

I. The necessity of having the Spirit of God dwelling in us. (Verses 9-11.)

1. The Spirit here spoken of is the Holy Ghost. But He is variously described as the Spirit of God, the Spirit of Christ, and the Spirit of Him that raised up Jesus from the dead. Beside all which, it is intimated that for the Spirit to dwell in us, is the same thing as for Christ to be in us. This mode of speaking is quite accordant with Pauls common habit (Eph_3:16-19). To be strengthened with might by the Spirit in the inner man, and for Christ to dwell in our hearts by faith, and for us to be filled with all the fulness of God, are descriptions of one and the same experience. So also Eph_2:18; Eph_2:22. Compare our Lords discourses (Joh_14:10-11; Joh_14:15-21; Joh_15:26; Joh_16:7-15). These strange and involved expressions imply how distinct the personality, and how intimate the unity, between Father, Son, and Holy Ghost; and how completely all conspire in every part of the redeeming plan. The Holy Ghost, then, may be called the Spirit of God, inasmuch as He cometh forth from God. He is also the Spirit of Christ, inasmuch as He represents Christ, and is sent by Him to do the Saviours work. Further, to have the Spirit is to have Christ, because it is only through the Spirit that Jesus can take up His residence within. It follows, accordingly, that to have the Spirit of Christ in us, means something more than merely to have a disposition resembling Christs. It means that we have God Himself to dwell within our breasts. Let us not shrink from the full avowal of this momentous truth (1Co_3:16; 1Co_6:19; 2Co_6:16; Isa_57:15).

2. This possessing Gods Spirit is essential to our salvation. If any man have not the Spirit of Christ, he may have many virtues and much seeming religion, but he is none of Christs. The reason of this is evident; for without the Spirit no man can truly repent. Believe in Christ. Love God and keep His commandments.

II. How we may know if we have the Spirit (see verse 13).

1. What are the deeds of the body? (Col_3:5-10; Eph_4:22-32; Rom_13:12-14; Gal_5:19-21; 1Pe_4:3).

(1) The grossest immoralities of gluttony, drunkenness, revellings, and debauchery.

(2) The envious and vindictive passions of our selfish nature.

(3) The sins of the tongue.

(4) The evil coverings of the heart.

2. What is meant by mortifying them? To mortify the flesh is to wage war against it, and to cross it instead of indulging it. This is the constant battle of the believers life; and in its full extent it is not the battle of life to any but a Christian.

III. The happiness of such. They shall live. And further, if Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness. Though the conflict be hard and painful, it is not in vain or without an adequate reward (Gal_6:8). This life, which belongs to spiritual-mindedness, is a life of joy, which begins on earth, and then is consummated in heaven.

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

1. We owe it no allegiance, and need no longer be in subjection to its imperious bidding. We are emancipated from its tyranny by the power of the Son of God, who is able to make us free indeed.

2. On the other hand, you are debtors to the Spirit, to live after the Spirit. You owe your own soul much, both to make up for past neglects and injuries, and to bring it up to that high standard of excellence, in which alone it can find its perfection. And remember that the Spirit of God dwells within you, and if you surrender yourself to Him He will work in you all the good pleasure of His goodness (Eph_1:17-20; Col_1:9-13; 1Th_5:23-24; 1Th_5:28). (T. G. Horton.)

Christs moral temper

I. Is identical with that of the great God. The Spirit of God and the Spirit of Christ are identical. I and My Father are one. Christs temper was--

1. Essentially benevolent. He came not to destroy mens lives, but to save them. His severest reproofs were but the bass notes in the harmonies of His loving nature. The blows He struck at the stoner were but to break his chains and set him free.

2. Forgivingly benevolent. Examples are numerous: the woman in Simons house; the paralytic; His prayer for His enemies.

3. Earnestly benevolent. His benevolence was a burning passion. Come unto Me all ye that labour, etc., O Jerusalem, etc. Now all this is identical with the moral temper. Do you want to know how God feels towards you as a sinner? The biography of Christ will answer.

II. Is communicable to man. For--

1. Man is preeminently adapted to receive it. He is not formed to receive evil; it is repugnant to his conscience. The soul is made to live in love as its vital atmosphere.

2. Man is preeminently in want of this. It is the only Spirit that can expel the demon passions of evil that reign within, that can light up his soul with truth and blessedness.

3. Man has preeminent helps to this. The Scripture, the life of Christ, the ministry, etc.

III. Determines the condition of man. If any man have not the Spirit of Christ, he is none of His.

1. None of His loyal subjects. All who have this disposition delight in His law. All others are miserable vassals. They serve Him, but against their will.

2. None of His docile disciples. Love is essential to Christian knowledge. Without it men may be speculators, cavillers, dogmatists, but not teachable disciples.

3. None of His loving friends. The want of this is enmity to Christ.

4. None of His co-heirs. From this subject we learn that Christianity is--

(1) A life, not a creed or form.

(2) A Divine life. The true Christian is one with the Infinite. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 8:9. But ye — Who are vitally united to Christ, who are in him, by living faith, and new creatures; are not in the flesh — Not in your unpardoned, unrenewed state, not carnally minded; but in the Spirit — Under his government, and spiritually minded, and therefore are accepted of God, and approved of by him; if so be that the Spirit of God dwell in you — For wherever he dwells, he reigns, regenerates the soul, and makes it truly holy. Now if any man have not the Spirit of Christ — Thus residing in him, and governing him, whatever he may pretend; he is none of his — Not a disciple or member of Christ; not a Christian; not in a state of salvation. A plain, express declaration, which admits of no exception. He that hath ears to hear, let him hear.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

DIVINE UNITY

9. “You are not in carnality, but in the Spirit, if indeed the Spirit of God dwelleth in you. But if any one have not the Spirit of Christ, he is not his.” Here we have a beautiful and lucid affirmation of the divine unity. “Spirit” occurring three times in this verse. First, He is the Holy Spirit, in the second place, the Spirit of the Father; and in the third instance, the Spirit of the Son, and identical throughout, illustrating clearly the identity of the three persons constituting the Godhead, and the identity of the Spirit of the Father, Son and Holy Ghost. The same is clearly revealed in Acts 5, where Holy Ghost, in Rom 8:3, God, in Rom 8:4, and Spirit of the Lord, i. e., Christ, in Rom 8:9, are all used synonymously. It is exceedingly pertinent for us to be specific at this point, as some have gotten tangled discriminating between the Spirit of Jesus and the Holy Ghost and the Spirit of God, and gone off into the tri-theistic heresy to their spiritual detriment.

However incomprehensible the Divine Trinity and Unity, yet it is a fact clearly revealed in God’s infallible Word. We are not saved by knowledge, but by faith. Hence we do not have to understand the Scriptures, but “only believe.” When we pass beyond we will learn more in a week than in all our lives ill this world. As we are saved by faith, and “He that believeth not shall be damned,” we would better see that we believe all, remembering that we have only a few days in which to believe, but all eternity in which to learn. While there is but one God, He is revealed to us in three persons, accommodatory to our finite apprehensions of the wonderful redemptive scheme. I am editor in the morning, teacher in the afternoon, and preacher in the evening. Yet I am only one and the same man, known to the world in three personalities. In this notable verse we would discriminate between the statement, “The Spirit of God dwelleth in you,” as the word oikei is from oikos, “a house,” and means to abide in you, like a person living in a house, which is peculiar to the sanctified experience; for during the regenerated life “He is with you” (Joh 14:16), in the capacity of an Architect, coming and going, working on the building, but when it is completed in entire sanctification, moving into it to permanently abide; and “If any one have not the Spirit of Christ, he is none of his” which is comprehensive of the regenerated state as well as the sanctified.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

8:9 You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 8:9. Πνεῦμα Θεοῦ, πνεῦμα Χριστοῦ, the Spirit of God, the Spirit of Christ) A remarkable testimony to the doctrine of the Holy Trinity, and its economy in the hearts of believers, comp. ch. Rom 5:8; Rom 5:5, Rom 14:17-18, Rom 15:16; Rom 15:30; Mar 12:36; Joh 15:26; Gal 4:6; Eph 1:17; Eph 2:18; Eph 2:22; 1Pe 1:2; Act 2:33; Heb 2:3-4; 1Co 6:11; 1Co 6:13, etc.; 2Co 3:3-4. We are to refer Rom 8:11 [The Spirit of Him that raised Jesus] to “the Spirit of God” in this verse, and Christ in you—[the Spirit is life] Rom 8:10, to “the Spirit of Christ” in this verse. For the distinctive marks [Gnorismata of the Christian] proceed in this order: He who has the Spirit, has Christ; he who has Christ, has God.—Comp. respecting such an order as this, 1Co 12:4, etc; Eph 4:4, etc.—ἐν ὑμῖν, in you) In, a particle very carefully to be attended to in this chapter, Rom 8:1-4; Rom 8:8-11; Rom 8:15, concerning the carnal and spiritual state. We in God, God in us.—οὗτος) this man in particular does not belong to Christ; and therefore this whole discourse has no reference to Him.—αὐτο͂υ, His) Christ’s; he is a Christian, who belongs to Christ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_8:9. Antithetic (ye on the other hand) application of Rom_8:8 to the readers.

εἴπερ] To take this word as quandoquidem, with Chrysostom and others, including Olshausen, is not indeed contrary to linguistic usage, since, like εἰ in the sense of ἐπεί (Dissen, ad Dem. de cor. p. 195), εἴπερ also is used in the sense of ἐπείπερ (see Kühner, ad Xen. Anab. vi. 1. 26). But in the present instance the context does not afford the smallest ground for this view; on the contrary, the conditional signification: if certainly, if otherwise (see Klotz, ad Devar. p. 528; Baeuml. Partik. p. 202), is perfectly suitable, and with it the following antithetic εἰ δέ corresponds. It conveys an indirect incitement to self-examination. We may add that Paul might also have written εἴγε without changing the sense (in opposition to Hermanns canon, ad Viger. p. 834). See on 2Co_5:3; Gal_3:4; Eph_3:2.

οἰκεῖ ἐν ὑμῖν] That is, has the seat of His presence and activity in you. The point of the expression is not the constantly abiding (stabile domicilium, Fritzsche and others; also Hofmann); in that case it would have needed a more precise definition (see, on the contrary, the simple οὐκ ἔχει that follows). Respecting the matter itself and the conception, see 1Co_3:16; 1Co_6:17; 1Co_6:19; 2Ti_1:14; Joh_14:23. Comp. also Ev. Thom. 10 : πνεῦμα Θεοῦ ἐνοικεῖ ἐν τῷ παιδίῳ τούτῳ. See passages from Rabbinic writers on the dwelling of the Holy Spirit in man, quoted by Schoettgen, p. 527; Eisenmenger, entdecktes Judenthum, I. p. 268. The ἐν πνεύματι, which is not to be taken as in the spiritual nature (Philippi), and the πν. Θεοῦ οἰκεῖ ἐν ὑμῖν said with a significant more precise definition of πνεῦμα, stand towards one another in an essential mutual relation. The former is conditioned by the latter; for if the Spirit of God do not dwell in the man, He cannot be the determining element in which the latter lives. Compare the Johannine: ye in me, and I in you. According to Hofmann, the relation consists in the Spirit being on the one hand, as active life-ground, the absolutely inward, and on the other as active ground of all life, that which embraces all living. This, however, is a deviation from the specific strict sense of the πνεῦμα, which, in accordance with the context, can only be that Holy Spirit who is given to believers; and the concrete conception of the apostle receives the stamp of an abstraction.

εἰ δέ τις πνεῦμα Χριστοῦ κ.τ.λ.] Antithesis of εἴπερ … ὑμῖν, rendering very apparent the necessity of that assumption. If, on the other hand, any one have not the Spirit of Christ, he does not belong to Him, is not in communion of life with Christ, is not a true Christian; for αὐτοῦ refers to Christ, not to God (van Hengel). Moreover, it is not the non-Christians, but the seeming-Christians (comp. 1Jn_4:13), who are characterized as those who have not the Spirit.

πνεῦμα Χριστοῦ] (comp. Php_1:19; 1Pe_1:11) is none other than the Holy Ghost, the Spirit of God. He is so called because the exalted Christ really communicates Himself to His own in and with the Paraclete (John 14), so that the Spirit is the living principle and the organ of the proper presence of Christ and of His life in them. Comp. on 2Co_3:16; Gal_2:20; Gal_4:6; Eph_3:17; Col_1:27; Act_16:7. That this, and not perchance the endowment of Christ with the Spirit (Fritzsche), is the view here taken, is clearly proved by the following εἰ δὲ Χριστὸς ἐν ὑμῖν. Comp. Weiss, bibl. Theol. p. 346. The designation of the Holy Spirit by πν. Χριστοῦ is purposely selected in order to render very conspicuous the truth of the οὐκ ἔστιν αὐτοῦ. Köllner wrongly lays down a distinction between the Spirit of God and the Spirit of Christ; making the former the highest πνεῦμα, the source and perfection of all πνεῦμα, and the latter the higher God-resembling mind that was manifested in Christ. But a distinction between them is not required by Rom_8:10-11 (see on that passage), and is decisively forbidden by Gal_4:6, compared with Rom_8:14-16. We cannot even say, therefore, with Umbreit: the Spirit of Christ is the medium, through which man obtains the Spirit of God; nor, with van Hengel, who compares Luk_9:55 : si vero quis Spiritum, qui Christi est, cum eo non habet communem, with which Paul would here be aiming at the (alleged) Judaism of the Romans.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 8:9 . Paul applies to his readers what he has said in Rom 8:5-8 . ὑμεῖς is emphatic. You can please God, for you are not in the flesh, etc. εἴπερ has its proper force: “if, as is the fact”: cf. Rom 3:30 , Rom 8:17 ; and the excellent examination of other N.T. instances in Simcox, Language of the N.T ., 171 f. Yet the possibility of the fact being otherwise in isolated cases, is admitted when he goes on: εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει κ . τ . λ . For εἰ followed by οὐ see Winer, 599 f. οὗτος οὐκ ἔστιν αὐτοῦ : only the indwelling of Christ’s spirit proves a real relation to Him.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 9. “But as for you, ye are not under the dominion of the flesh, but under that of the Spirit, if the Spirit of God really dwell in you. But if any man have not the Spirit of Christ, he is none of His.”

In thus apostrophizing his readers directly, the apostle wishes to bring them to examine themselves, in order to know which of these two currents they are obeying; for we easily apprehend these truths with the understanding, but we are slow to apply them to ourselves personally. He begins with expressing a feeling of confidence in regard to their state; but he adds a restriction fitted to excite their vigilance: εἴπερ, if really. This word does not positively express a doubt, as εἴγε would do, if at least (Col 1:23). Paul proceeds on their Christian profession to draw from it a sure consequence in the supposed case of their profession being serious. To them it belongs to verify the truth of the supposition. The expression: to dwell in you, denotes a permanent fact; it is not enough to have some seasons of impulse, some outbursts of enthusiasm, mingled with practical infidelities.

This first proposition of Rom 8:9 is the foundation of an argument which will be prolonged to the close of Rom 8:11. Before continuing it the apostle throws in by the way the serious warning contained in Rom 8:9 b, which raises the supposition contrary to that of the εἴπερ, if really, and shows also the consequence which would flow from it. It is remarkable that the Spirit of Christ is here used as the equivalent of the Spirit of God in the preceding proposition. The Spirit of Jesus is that of God Himself, which He has so perfectly appropriated here below as to make it His personal life, so that He can communicate it to His own. It is in this form that the Holy Spirit henceforth acts in the Church. Where this vital bond does not exist between a soul and Christ, it remains a stranger to Him and His salvation. After this observation, which every one is expected to apply to himself, the argument recommences, connecting itself with the favorable supposition enunciated Rom 8:9 a

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_8:9

But ye are not in the flesh, but in the Spirit, i.e. ye are not carnal, but spiritual. The Spirit, so to speak, is the element in which you live. Such the Roman Christians were by profession and by repute, for their faith was spoken of throughout the world. Their real character, however, was not determined either by their professions or their reputation. The apostle therefore adds, if so be the Spirit of God dwell in you. This is the only decisive test. Every other bond of union with Christ is of no avail without this. We may be members of his Church, and united to him by being included in the number of his people, yet unless we are partakers of that vital union which arises from the indwelling of the Holy Ghost, we are his only in name. Our version gives εἴπερ (if so be) its ordinary and proper sense. Εἴπερ, says Hermann ad Viger, §310, usurpatur de re, quae esse sumitur, sed in incerto relinquitur, utram jure an injuria sumatur; εἴγε autem de re, quae jure sumta creditur. Sometimes, however, εἴπερ has the same force as εἴγε (since); as, 2Th_1:6, seeing it is a righteous thing with God. The ordinary sense of the particle, however, is better suited to this passage. The Spirit of God is everywhere; yet he is said to dwell wherever he specially and permanently manifests his presence. Thus he is said to dwell in heaven: he felt of old in the temple; he now dwells in the Church, which is a habitation of God through the Spirit, Eph_2:22; and he dwells in each individual believer whose body is a temple of the Holy Ghost, 1Co_6:19. Compare Joh_14:17; 1Co_3:16; 2Co_6:16; 2Ti_1:14, etc. Now if any man have not the Spirit of Christ. It is obvious that the Spirit of Christ is identical with the Spirit of God. The one expression is interchanged with the other: If the Spirit of God dwell in you, you are true Christians; for if the Spirit of Christ be not in you, you are none of his. This is the reasoning of the apostle. Spirit of Christ, therefore, can no more mean the temper or disposition of Christ, than Spirit of God can mean the disposition of God. Both expressions designate the Holy Ghost, the third person in the adorable Trinity. The Holy Spirit is elsewhere called the Spirit of Christ, Gal_4:6; Phi_1:19; 1Pe_1:11. Whatever the genitive expresses in the one case, it does in the other. He is of the Spirit of Christ in the same sense in which he is the Spirit of God. In other words, the Spirit stands in the same relation to the second, that he does to the first person of the Trinity. This was one of the points of controversy between the Greek and Latin Churches; the latter insisting on inserting in that clause of the Creed which speaks of the procession of the Holy Ghost, the words filioque, (and from the Son.) For this the gratitude of all Christians is due to the Latin Church, as it vindicates the full equality of the Son with the Father. No clearer assertion, and no higher exhibition of the Godhead of the Son can be conceived, than that which presents him as the source and the possessor of the Holy Ghost. The Spirit proceeds from, and belongs to him, and by him is given to whomsoever he wills. Joh_1:33, Joh_15:26, Joh_16:7; Luk_24:49, etc.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He cometh to the others, to wit, to them which walk after the spirit, of whom we have to understand contrary things to the former: and first of all he defineth what it is to be in the spirit, or to be sanctified: to wit, to have the spirit of God dwelling in us; then he declareth, that sanctification is so joined and knit to our grafting in Christ, that it can by no means be separated.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 Co1 6:11, Co1 6:19; Co1 3:16, &c.). (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!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. But ye are not in the flesh] Ye Christians, who have believed in Christ Jesus as the sin offering which has condemned sin in the flesh; and, having been justified by faith and made partakers of the Holy Spirit, are enabled to walk in newness of life.

If so be that the Spirit of God dwell in you.] Or seeing that, ειπερ, the Spirit of God dwelleth in you. The flesh, the sinful principle, dwelt in them before; and its motions were the proofs of its indwelling; but now the Spirit dwells in them; and its testimony in their conscience, and its powerful operations in their hearts, are the proofs of its indwelling. God made man in union with himself, and his heart was his temple. Sin being committed, the temple was defiled, and God abandoned it. Jesus Christ is come by his sacrifice and Spirit to cleanse the temple, and make man again a habitation of God through the Spirit. And when this almighty Spirit again makes the heart his residence, then the soul is delivered from the moral effects of the fall. And that this is absolutely necessary to our present peace and final salvation is proved from this: that if any man have not the Spirit of Christ-the mind that was in him, produced there by the power of the Holy Ghost-he is none of his; he does not belong to the kingdom, flock, or family of God. This is an awful conclusion! Reader, lay it to heart.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. But ye, etc. He applies hypothetically a general truth to those to whom he was writing; not only that by directing his discourse to them particularly he might more powerfully affect them, but also that they might with certainty gather from the description already given, that they were of the number of those, from whom Christ had taken away the curse of the law. Yet, at the same time, by explaining what the Spirit of God works in the elect, and what fruit he brings forth, he encourages them to strive after newness of life.

If indeed the Spirit of God, etc. This qualifying sentence is fitly subjoined, by which they were stirred up to examine themselves more closely, lest they should profess the name of Christ in vain. And it is the surest mark by which the children of God are distinguished from the children of the world, when by the Spirit of God they are renewed unto purity and holiness. It seems at the same time to have been his purpose, not so much to detect hypocrisy, as to suggest reasons for glorying against the absurd zealots of the law, who esteem the dead letter of more importance than the inward power of the Spirit, who gives life to the law.

But this passage shows, that what Paul has hitherto meant by the Spirit, is not the mind or understanding (which is called the superior part of the soul by the advocates of freewill) but a celestial gift; for he shows that those are spiritual, not such as obey reason through their own will, but such as God rules by his Spirit. Nor are they yet said to be according to the Spirit, because they are filled with God’s Spirit, (which is now the case with none,) but because they have the Spirit dwelling in them, though they find some remains of the flesh still remaining in them: at the same time it cannot dwell in them without having the superiority; for it must be observed that man’s state is known by the power that bears rule in him.

But if any have not the Spirit of Christ, etc. He subjoins this to show how necessary in Christians is the denial of the flesh. The reign of the Spirit is the abolition of the flesh. Those in whom the Spirit reigns not, belong not to Christ; then they are not Christians who serve the flesh; for they who separate Christ from his own Spirit make him like a dead image or a carcase. And we must always bear in mind what the Apostle has intimated, that gratuitous remission of sins can never be separated from the Spirit of regeneration; for this would be as it were to rend Christ asunder.

If this be true, it is strange that we are accused of arrogance by the adversaries of the gospel, because we dare to avow that the Spirit of Christ dwells in us: for we must either deny Christ, or confess that we become Christians through his Spirit. It is indeed dreadful to hear that men have so departed from the word of the Lord, that they not only vaunt that they are Christians without God’s Spirit, but also ridicule the faith of others: but such is the philosophy of the Papists.

But let readers observe here, that the Spirit is, without any distinction, called sometimes the Spirit of God the Father, and sometimes the Spirit of Christ; and thus called, not only because his whole fulness was poured on Christ as our Mediator and head, so that from him a portion might descend on each of us, but also because he is equally the Spirit of the Father and of the Son, who have one essence, and the same eternal divinity. As, however, we have no intercourse with God except through Christ, the Apostle wisely descends to Christ from the Father, who seems to be far off:

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) Such is not your case—if at least the Spirit of God and of Christ dwells in you, as it should in every Christian.

The Spirit of God . . . the Spirit of Christ.—It is to be observed that these two terms are used as convertible. The Spirit of Christ is indeed the presence of Christ Himself in the soul. (Comp. Joh_14:16; Joh_14:18; Joh_14:20, “I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever. . . . I will not leave you comfortless (orphans): I will come to you. . . . At that day ye shall know that I am in My Father, and ye in Me, and I in you.”)

Dwell in you.—This expression is the complement of the other “to be in the Spirit,” “to be in Christ.” It denotes the closest possible contact and influence of spirit upon spirit. No mysticism, however vivid and intense, can really go beyond this without infringing the bounds of personality, and contradicting the direct testimony of consciousness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But ye are not in the flesh, but in the Spirit,.... That is, ye are not carnal, but spiritual men; or ye are not in a state of unregeneracy, but in a state of grace: the reason proving this is,

if so be, or "seeing"

that the Spirit of God dwell in you; the inhabitation of the Spirit is a distinguishing character of a regenerate man; which is to be understood not of his omnipresence, nor of a participation of his gifts, whether ordinary or extraordinary: nor does the Spirit of God only dwell in his people by his graces, but in person as in office, and in a way of special favour; as a spirit of illumination, regeneration, sanctification, and faith, as a comforter, a spirit of adoption, an intercessor, and as a pledge and seal of happiness: which inhabitation is personal; is not peculiar to him to the exclusion of the Father and of the Son; is expressive of property and dominion; is not confined to the souls of men, for he also dwells in their bodies; it is operative, powerful, and perpetual; it is the security of the saints' perseverance, and the pledge of their resurrection and future glory. This is owing not to any goodness in them, or to any fitness and preparations of theirs to receive him; but to a federal union to Christ and relation to him, to our Lord's ascension and intercession, and to the love and grace of the Father; and this proves a man to be a regenerate man, to be in the Spirit, and not in the flesh; for the Spirit of God is never in this sense in an unregenerate man, nor is he in any such sense without his grace; so that the indwelling of the Spirit is the grand evidence of relation to God, of an interest in Christ and union to him, and of a man's state and condition God-ward;

now if any man have not the Spirit of Christ, he is none of his. By "the Spirit of Christ", is not meant the human soul of Christ; nor his divine nature; nor his Gospel, which is the Spirit that gives life; but the Holy Ghost, the third person in the Trinity, the same which is called the Spirit before; and proves Christ to be God, he proceeds from him as from the Father, is sent by him, and with which Christ's human nature was fitted and filled. The Jews (x) often speak of , or "the spirit of the Messiah". Now to have him is not barely to partake of his gifts, but of his graces; to be possessed of him as one's own; to have communion with him, and to have him dwelling in us. There are some who have him not, nor never will have him, being none of Christ's; and God's elect, whilst in an unregenerate state, are without him; and whilst such, though they are his chosen and adopted ones, they are his by his Father's gift and his own purchase, they are his pardoned ones through his blood, and his justified ones through his righteousness; yet they are not his regenerated, called, and sanctified ones; nor can they claim any interest in him; nor are they known to be his by themselves or others; nor have they any communion with him, or enjoyment of him.

(x) Zohar in Gen. fol. 19. 3. & 107. 3. & 128. 3. Baal Hatturim in Gen. 1, 2. Caphtor, fol. 113. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 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.

Ver. 9. He is none of his] As the merchant sets his seal upon his goods, so doth God his Spirit upon all his people, Eph 1:13.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Here he applies what he had laid down more generally to the believing Romans in particular.

Not in the flesh, but in the Spirit; i.e. not after the flesh, but after the Spirit, ( as in Rom 8:5), or not carnally, but spiritually minded.

If so be that; the conjunction here is causal, not conditional; it may be rendered, seeing that, or forasmuch as: see Rom 8:17,31; 2Th 1:6.

The Spirit of God dwell in you; the Spirit of God dwells in the regenerate, not only by the immensity of his presence, so he is every where and in all things; but by the presence and efficacy of his grace. The indwelling of the Spirit in believers denotes two things:

1. His ruling in them: where a man dwells as Lord, there he doth command and bear rule.

2. His abiding in them, and that for ever, Joh 14:16.

If any man have not the Spirit of Christ, he is none of his; if he has not the same Spirit which in the former part of the verse is called the Spirit of God: it is called the Spirit of Christ, because it proceeds from him, and is procured by him, Joh 14:26; Joh 16:7; Gal 4:6. When he saith such a one is none of Christ’s, he means, that he doth not peculiarly belong to Christ, he hath no special interest in him, is no true member of him. As a merchant sets his seal upon his goods, so doth Christ his Spirit upon his followers, Eph 1:13.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in you. But (not now, as in the Authorized Version) if any man hath not the Spirit of Christ, he is none of his. That is Though I imply the possibility of even the baptized being still in the flesh, so as to be unable to please God, this is certainly not your condition; if, indeed (as is surely the case), your conversion was a reality, so that you have become really Christ"s; for the Spirit of Christ (which is the Spirit of God) of necessity dwells (so as to be the ruling power) in all such as are really his. (cf. 1Co_3:16) We observe here how "the Spirit of Christ" is identified with "the Spirit of God," so as to imply the essential Deity of Christ, and also to lend support to the doctrine of the double procession of the Holy Ghost. (cf. 1Pe_1:11) Observe, too, how persistently and continually the apostle presses his protest against antinomian abuse of the doctrine of grace, with which he began this section of his Epistle, at Rom_6:1, He never loses sight of it; it pervades the whole. If St. Paul, especially in this Epistle, is, on the one hand, the great exponent of the doctrine of justification by faith only, he is, on the other, no less the persistent preacher of the necessity of works. Sanctification is continually pressed as the necessary result, as well as evidence, of justification. He only shuts out human works from the office of justifying.

And you can give yourselves to this, if you are true Christians; if the Spirit of Christ dwells in you, without which you are not his.

The Spirit of Christ.

Let us resume a little. The "flesh" and the "spirit," as elements of man"s complex nature. Latter controlling power, itself God-controlled. There was to be a supreme and established domination of spirit over flesh, according to God"s design. But reverse took place; spirit sunk in flesh. But God"s Spirit has not forsaken the spirit of man. Cannot reassert its own supremacy, but his help is nigh. For though he cannot enter into fellowship with sinful man, and if man persist in sin must ultimately withdraw altogether, yet now he seeks to save. And so the dualism of man"s own nature, which is hopeless, gives way to this higher and better dualism, which is essentially full of hope. God"s contact with man is in conscience; man"s appropriation of God is in Christ. Hence a true faith in Christ is inevitably followed by the reigning influence of Christ"s Spirit in the heart. The true, attractive doctrine of the Spirit: not a something antagonistic to everything that is human, but a sweetly moulding and formative influence towards all that is truly, divinely human, all that is noble and pure and good. A Liberator from bondage a bondage which all feel and One who lifts us from the murky mists of self and sin into a tranquil, sunny air. The true sign of true conversion as we have already seen. But a danger of the mystical fostering of some supposed interior life of ecstasy and transport, to the great detriment of a sober, useful godliness, and even perhaps to the disparagement of a careful, conscientious righteousness. Therefore the text needs to be interpreted in such a way as to check and prevent such perversion. And it may well be. Christ"s Spirit was certainly the Informer and Moulder of his human life of humiliation, as it is the effluence now of his Divine-human life of glorification. And as he informed and moulded his human life, in the flesh, so he will inform and mould our human life likewise. Therefore, to know whether we have Christ"s Spirit, we have but to inquire whether we reflect Christ"s character. And so our Lord"s words will have their application, "By their fruits ye shall know them." That character, then, the test. But the manifoldness of that perfect character makes delineation impossible, in detail. Let us content ourselves now with the contemplation of two generic qualities of character, as illustrated in him, which spring from the inspiring Spirit of God. For the rest, we all must make comparison continually. We may consider, then, his intense godliness, and intense humanness.

I INTENSE GODLINESS. The quarrel of Christianity with the mere ethicists of the day. Depths of man"s nature; its heights. The two relationships, towards God and towards man; and shall that higher one be disregarded? Let us look at the elements of Christ"s godliness.

1. Conscious contact with God. The "angels ascending and descending;" "the Son of man which is in heaven. " The baptism; the Mount of Transfiguration. We want this contact with God. A present God, face to face, heart to heart, breath to breath. This the inspiring power of a godly, righteous, and sober life. And this everywhere, and always. Meetings and means are but to express, and in turn to foster. But the real presence should be a constant factor of our life; everywhere heaven about us.

2. Complete obedience to God. The temptation, and the agony. A spotless life the sequel of the former; a patiently submissive life the precursor of the latter. So, "Thy will be done" must be the motto of our life. Not in one narrow sense; for activity as well as passivity. "I do always those things that please him:" shall not we seek to say that?

3. Enthusiastic devotion for God. From "Wist ye not," etc.?, (Luk_2:49) to "I have a baptism to be baptized with," etc. (Luk_12:50) So Joh_4:34. And we must cherish a like devotion. For we have a special life-work to do for God: let the doing of it be our bread of life! Such the godliness.

II INTENSE HUMANNESS.

1. A tremulous, burning sympathy with all that was truly human. Had he been amongst us now, he would have been the Inspiration of all educational, social, and philanthropic enterprise. We must catch this spirit.

(1) Be truly human: sentiments, pleasures, pains, work.

(2) Respect the human: be right, in action doing justice; in words speaking truth; in demeanour showing courtesy.

(3) Love and aid the human.

2. A stern, unsparing hatred of all that was false in man. The Pharisees: "Woe unto you!" So we. No false tenderness. Know how to hate, as well as how to love. And so hate unsparingly all falseness, hypocrisy, badness, in ourselves and in others but most in ourselves. Some sins too leniently dealt with; and they damning sins! Oh, let the fiery, scorching indignation of Christian society burn them up! Such the humanness.

In the light of all this read again, "If any man hath not., etc. Begin beneath the shadow of the cross, advance by drinking daily into his Spirit, and so shall you end by being transformed into his perfect likeness. We all know that Christ died for us; let us be quite as sure that Christ lives in us. T.F.L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the Spirit - Under his government. If any man have not the Spirit of Christ - Dwelling and governing in him. He is none of his - He is not a member of Christ; not a Christian; not in a state of salvation. A plain, express declaration, which admits of no exception. He that hath ears to hear, let him hear!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe, He doth not say, the flesh in not in you, but ye are not in the flesh, so as to be acted and influenced, guided and governed, misled and carried away by it. Sincere and serious Christians, although they live in the flesh, yet do they not live after the flesh: But ye are in the Spirit, that is, illuminated, inclined, and enabled by the Spirit to do the will of God: And the Spirit of God dwelleth in you, as a spirit of truth to enlighten your understandings, as a Spirit of holiness to renew your will and affections, as a Spirit of love to inspire the soul with divine and unutterable desires after the favour and grace of God; and the phrase, dwelling, imports presence and propriety, fellowship and intimacy, operation and activity, residence and constancy of abode.

Observe here, 1. That the Holy Ghost is called the Spirit of Christ passively, and by way of reception, as being bestowed upon him, and received by him; also actively, and by way of collation, as being bestowed by him, and conveyed from him.

Observe, 2. That all sincere Christians have the Spirit of Christ, they have him for the blessing of conversion, they have him for the benefit of communion. He dwells in them by his sanctifying impressions, powerful assistance, quickening and comforting influences. He pours in both the oil of grace, and also the oil of joy and gladness into their hearts.

Observe, 3. There are some that have not the Spirit of Christ: Such as are carnal and sensual have not the Spirit; such as are censorious and envious have not the Spirit; such as are malicious and revengeful have not the Spirit; such as are implacable, and of an irreconcileable temper of Spirit, have not the Spirit of Christ.

Observe, 4. That all such as have not the Spirit of Christ, are none of Christ’s; they have no spiritual relation to him, they have no special interest in him, and can expect no present consolation or future happiness from him: The proposition is indefinite, and without exception. If any man, prince or peasant, rich or poor, bond or free, have not the Spirit of Christ, he is none of Christ’s.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

9–11. But ye are not in the flesh, etc. It has just been shown that he who is under the sway of his fleshly passions is at war with God, cannot please him, and is spiritually dead. But the Christian is under the influence of the Spirit if the Spirit of God dwells in him. It does dwell in him if he is a new creature, “minding the things of the Spirit.” Now if any man have not the Spirit of Christ, he is none of his. The proof that we have this indwelling Spirit is that we “mind the things of the Spirit” (verse 5), and bear its fruit (Gal. 5:22, 23). Observe that the Spirit is spoken of in this verse both as the Spirit of God, and the Spirit of Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

in the flesh

"acting according to your sinful natures." See how "the flesh" was translated in Romans 8:5.

in the Spirit

"acting according to the Holy Spirit"

Spirit ... God's Spirit ... Spirit of Christ

These all refer to the Holy Spirit.

if it is true that

This phrase does not mean Paul doubts that some of them have God's Spirit. Paul wants them to realize that they all have God's Spirit. AT: "since" or "because"

If Christ is in you

How Christ lives in a person could be made explicit. AT: "If Christ lives in you through the Holy Spirit" (See: Assumed Knowledge and Implicit Information)

the body is dead with respect to sin

Possible meanings are 1) a person is spiritually dead to the power of sin or 2) the physical body will still die because of sin. (See: Idiom)

the spirit is alive with respect to righteousness

Possible meanings are 1) a person is spiritually alive because God has given him power to do what is right or 2) God will bring the person back to life after he dies because God is righteous and gives believers eternal life. (See: Idiom)

translationWords

Holy Spirit

Christ

spirit

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. ὑμεῖς δὲ. Spirit, not flesh, is even now the atmosphere and inspiration of the Christian life.

ἐν πνεύματι. The human spirit (as shown by the contrast with σάρξ), which, in Christians, has become the channel or vehicle on and in which the divine Spirit works, πν. is that element in human nature by which man is capable of communion with GOD; and that communion reaches its culminating point when it is mediated by the life in and of Christ: then the Spirit of GOD not only speaks to or influences occasionally but dwells in the human spirit; and this is re-created, becomes new, as the spirit of the life in Christ Jesus; of. Joh 3:34. Cf. S. H.

πνεῦμα θεοῦ |[153] πνεῦμα Χριστοῦ |[154] Χριστός. Cf. Act 2:33; supra, i. 4; Rom 8:5; infra, 14. The Spirit is the Spirit of GOD because He is sent from GOD: He is the Spirit of Christ, because He comes as representative of Christ, and brings the living power, the life of the ascended Lord, into human lives: so as the result of His action Christ Himself dwells in man. See Moberly, op. cit[155] pp. 197 ff.

[153] | parallel to

[154] | parallel to

[155] op. cit. opus citatum

εἴπερ, if, as is admitted: an appeal to the acknowledged character of Baptism; cf. Rom 6:1 ff. It is important to note that in all these sentences, no new teaching is being given, but appeal made to established truth.

εἰ δέ τις κ.τ.λ. To be a Christian is to have Christ’s Spirit; not merely to have a spirit like Christ’s. Cf. 1Co 2:14-16.

οὐκ. cf. Moulton, p. 171; Blass, p. 254.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] But (oppos. to οἱ κατ. σάρ. ὄντες) ye are not in the flesh (see above), but in the Spirit, if so be that (‘provided that;’ not ‘since,’ as Chrys., Olsh., al., which would be ἐπείπερ: Chrys. tries to prove εἴπερ = ἐπείπερ here by adducing ref. 2 Thess., where, however, as here, the meaning is, ‘if so be that,’ ‘if at least.’ That this is the meaning here is evident by the exception which immediately follows). But (this must be rightly understood: for) if any man has not ([not ‘have not,’ as E. V.; the case is put as an existent one] οὐκ, and not μή, because it belongs to the verb and not to εἰ. De W. See Winer, edn. 6, § 55. 2. d) the Spirit of Christ (= πν. θεοῦ above. Obs. here that πν. θεοῦ, πν. χριστοῦ, and χριστός, are all used of the Holy Spirit indwelling in the Christian), he is not His (belongs not to Him, in the higher and blessed sense of being united to Him as a member of Him).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. ἐν σαρκί, … ἐν πνεύματι. Observe how the thought mounts gradually upwards. εἶναι ἐν σαρκί = ‘to be under the domination of [the] flesh’; corresponding to this εἶναι ἐν πνεύματι = ‘to be under the domination of [the] spirit,’ i.e. in the first instance, the human spirit. Just as in the one case the man takes his whole bent and bias from the lower part of his nature, so in the other case he takes it from the highest part of his nature. But that highest part, the πνεῦμα, is what it is by virtue of its affinity to God. It is essentially that part of the man which holds communion with God: so that the Apostle is naturally led to think of the Divine influences which act upon the πνεῦμα. He rises almost imperceptibly through the πνεῦμα of man to the Πνεῦμα of God. From thinking of the way in which the πνεῦμα in its best moods acts upon the character he passes on to that influence from without which keeps it in its best moods. This is what he means when he says εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. οἰκεῖν ἐν denotes a settled permanent penetrative influence. Such an influence, from the Spirit of God, St. Paul assumes to be inseparable from the higher life of the Christian.

The way in which έν σαρκί is opposed to ἐν πνεύματι, and further the way in which ἐν πνεύματι passes from the spirit of man to the Spirit of God, shows that we must not press the local significance of the preposition too closely. We must not interpret any of the varied expressions which the Apostle uses in such a sense as to infringe upon the distinctness of the human and Divine personalities. The one thing which is characteristic of personality is distinctness from all other personalities; and this must hold good even of the relation of man to God. The very ease with which St. Paul changes and inverts his metaphors shows that the Divine immanence with him nowhere means Buddhistic or Pantheistic absorption. We must be careful to keep clear of this, but short of it we may use the language of closest intimacy. All that friend can possibly receive from friend we may believe that man is capable of receiving from God. See the note on ἐν Χριστῷ Ἰησοῦ in 6:11; and for the antithesis of σάρξ and πνεῦμα the small print note on 7:14.

εἰ δέ τις. A characteristic delicacy of expression: when he is speaking on the positive side St. Paul assumes that his readers have the Spirit, but when he is speaking on the negative side he will not say bluntly ‘if you have not the Spirit,’ but he at once throws his sentence into a vague and general force, ‘if any one has not,’ &c.

There are some good remarks on the grammar of the conditional clauses in this verse and in vv. 10, 25, in Burton, M. and T. §§469, 242, 261.

οὐκ ἔστιν αὐτοῦ: he is no true Christian. This amounts to saying that all Christians ‘have the Spirit’ in greater or less degree.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.