Beginning in Romans 8, Paul discusses "spirit". For seven long chapters, Paul discusses the merits and demerits of the law. Now, near the middle of this epistle, he began to deal with the topic of "spirit".
Paul was trained a Pharisee and knew thoroughly the law of Moses. Though he was able to point out the inadequacies of the law, he also defended it with much persuasion. For example,
Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law (Romans 3:31).
What then shall we say? That the law is sin? By no means! Yet, if it had not been for the law, I should not have known sin. I should not have known what it is to covet if the law had not said, "You shall not covet." (Romans 7:7)
Did that which is good (the law, the commandment), then, bring death to me? By no means! It was sin, working death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure (Romans 7:13).
From Paul's point of view, law then seemed to be a "necessary evil". If the law is inadequate, does "faith" offer us a better option? So, Paul turns to "spirit".
Paul was trained a Pharisee and knew thoroughly the law of Moses. Though he was able to point out the inadequacies of the law, he also defended it with much persuasion. For example,
Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law (Romans 3:31).
What then shall we say? That the law is sin? By no means! Yet, if it had not been for the law, I should not have known sin. I should not have known what it is to covet if the law had not said, "You shall not covet." (Romans 7:7)
Did that which is good (the law, the commandment), then, bring death to me? By no means! It was sin, working death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure (Romans 7:13).
From Paul's point of view, law then seemed to be a "necessary evil". If the law is inadequate, does "faith" offer us a better option? So, Paul turns to "spirit".
Paul imperceptibly shifts the discussion from the law to the spirit. Near the end of Romans 7, he introduced the idea of the law of God in contrast to the law of sin. The law of God works in the mind but the law of the sin works in the members / flesh (Romans 7:22-25).
Then, he began to talk about the spirit of God, suggesting that it is closely related to the law of God.
For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death (Romans 8:2).
Paul continues to draw contrasts between the Spirit and the flesh.
For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.
To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace (Romans 8:5-6).
The line is clearly drawn between life and death. In order to live, we must be on the side of the Spirit, not of the flesh. Why should we be on the side of the Spirit? What has the Spirit to do with life?
For the mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot;
and those who are in the flesh cannot please God (Romans 8:7-8).
Therefore, the Spirit of God is not the same as God's law, but it helps us submit to God's law. Paul the Pharisee thinks that submission to God's law pleases God. If we set our minds on the flesh, the Spirit of God cannot dwell in us. Without this Spirit, death is certain. Why? Paul continues but introduces yet one more concept --- the Spirit of Christ.
Any one who does not have the Spirit of Christ does not belong to him (Romans 8:9b).
Now, we have one more concept ---- the Spirit of Christ. Is it the same as the Spirit of God?
For us, the dogma of the Blessed Trinity is well established. Jesus Christ is the Son of God. Therefore, the Spirit of Christ is the same as the Spirit of God. For Paul, he might be vaguely aware of the mystery of the Blessed Trinity and thus was not able to articulate it correctly. He might still keep Christ and God distinct.
But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness.
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you (Romans 8:10-11).
Therefore, it is through the Spirit that God transmits His life to us. So, we must stay in the Spirit. It makes sense to us who know the dogma of the Blessed Trinity. We have taken things for granted and might not appreciate why Paul took all the troubles to prove such an obvious truth.
Then, he began to talk about the spirit of God, suggesting that it is closely related to the law of God.
For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death (Romans 8:2).
Paul continues to draw contrasts between the Spirit and the flesh.
For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.
To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace (Romans 8:5-6).
The line is clearly drawn between life and death. In order to live, we must be on the side of the Spirit, not of the flesh. Why should we be on the side of the Spirit? What has the Spirit to do with life?
For the mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot;
and those who are in the flesh cannot please God (Romans 8:7-8).
Therefore, the Spirit of God is not the same as God's law, but it helps us submit to God's law. Paul the Pharisee thinks that submission to God's law pleases God. If we set our minds on the flesh, the Spirit of God cannot dwell in us. Without this Spirit, death is certain. Why? Paul continues but introduces yet one more concept --- the Spirit of Christ.
Any one who does not have the Spirit of Christ does not belong to him (Romans 8:9b).
Now, we have one more concept ---- the Spirit of Christ. Is it the same as the Spirit of God?
For us, the dogma of the Blessed Trinity is well established. Jesus Christ is the Son of God. Therefore, the Spirit of Christ is the same as the Spirit of God. For Paul, he might be vaguely aware of the mystery of the Blessed Trinity and thus was not able to articulate it correctly. He might still keep Christ and God distinct.
But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness.
If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you (Romans 8:10-11).
Therefore, it is through the Spirit that God transmits His life to us. So, we must stay in the Spirit. It makes sense to us who know the dogma of the Blessed Trinity. We have taken things for granted and might not appreciate why Paul took all the troubles to prove such an obvious truth.
Dear Lord, grant us Your Spirit. Let us live in Your peace. Amen.
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