The holy spirit of christ

THE HOLY SPIRIT OF CHRIST
EDITED BY GLENN PEASE
Romans 8:9 You, however, are not in the realm of the
flesh but are in the realm of the Spirit, if indeed the
Spirit of God lives in you. And if anyone does not have
the Spirit of Christ, they do not belong to Christ.
Spirit Of Christ verses
Acts 16:7 and after they came to Mysia, they were trying to go into Bithynia,
and the Spirit of Jesus did not permit them;
Romans 8:9 However, you are not in the flesh but in the Spirit, if indeed the
Spirit of Goddwells in you But if anyone does not have the Spirit of Christ, he
does not belong to Him.
Philippians 1:19 Verse Concepts for I know that this will turn out for my
deliverance through your prayers and the provision of the Spirit of Jesus
Christ,
1 Peter1:11 seeking to know what person or time the Spirit of Christ within
them was indicating as He predicted the sufferings of Christ and the glories to
follow.

Galatians 4:6 Becauseyou are sons, God has sentforth the Spirit of His Son
into our hearts, crying, "Abba! Father!"
BIBLEHUB.COMRESORCES
The FleshAnd The Spirit
Romans 8:6-9a
T.F. Lockyer
Being free from sin in Christ Jesus, we are also free from its results -
condemnation and death; or rather - for the result is one - the death, of which
condemnation is but one aspect.
I. THE MIND OF THE FLESH. In a state of sin, as in a state of holiness,
there is activity, though the activity be abnormal. The "flesh," equally with
the "spirit;" has its "mind," i.e. its purpose, its aspiration; an activity which
tends to a goal. And what is the dread goalto which the activity of sin must
lead? Death! Yes, "the mind of the flesh is death;" this is as surely the result
of such a perverse activity of our nature as though it were consciously
designedand sought after. What is death, to such a one as man? The complete
separationof the soul from God! And how is such death wrought by the
"mind of the flesh"? By the reciprocalhostility betweensin and God, which
must work an utter mutual exclusion.
1. Sin's hostility to God. (Ver. 7.) The very essenceofsin is rebellion against
the Divine authority. The "flesh," viz. all the lower desires and passions of

man's nature, brokenloose from their proper governance, togetherwith the
more spiritual faculties which have been draggeddown by the riotous animal
impulses into a kindred perversion and anarchy - the flesh is "enmity against
God." And, this being so, man's very sin, by its own action, shuts out God. Oh,
what a suicide is here! For, with God, all goodmust ultimately be gone. The
rebel rioters bar every avenue to shut out God; they darken the windows that
the light of heavenmay not shine; they exclude every breath of life and
liberty.
2. God's hostility to sin. (Ver. 8.) But God is not a mere passive influence,
whose exclusionfrom sinful man is determined solelyby the express action of
man's sin itself. God is a Spirit! Yes, no mere influence, but a living Person;a
living Will! And God were no God, if he were not a holy God; and, being holy,
ever hostile to all sin. It must be so. And therefore, when man erects his own
rebellious will againsthis Maker, God's presence is not merely shut Out from
the soulby sin, but God in grief - yea, and in wrath, in holy wrath - withdraws
himself. "They that are in the flesh cannot please God." So, then, on these two
grounds, "the mind of the flesh is death." Both by the repugnant actionof sin
to God, and by the repugnant action of God to sin, all the favour and love and
life of God are banished from the heart.
II. THE MIND OF THE SPIRIT. But if the inevitable result, and in some
sense the consciouschoice, ofsin is the loss of God, what is the result of the
true and right activity of the renewednature, when the "spirit" is inspired by
the Spirit of God, and restored to its proper ascendancyoverthe "flesh"?
"The mind of the spirit is life and peace:" this is the necessaryresult; this is
the result which is consciouslysoughtafter and desired. What is this life? The
perfect possessionand enjoyment of God, and of all goodin God. And how is
it wrought by the "mind of the spirit"? As in the former case, by the
reciprocalactionbetweenthe renewedspirit and God; though here, not
reciprocalenmity, but reciprocallove.
1. The craving for God. "The spirit thirsts for life in God, which is its element,
and sacrificeseverything to succeedin enjoying it perfectly" (Godet). This is
the very essence ofthe new life, as of all true spiritual life, a desire for God

(see the Psalms, passim). And, by the appropriating powerof faith, the spirit
possesses itselfof that which it desires. It hungers, and is fed.
2. The response of God. As above, God is not a mere atmosphere to be
breathed, but a living God to give or withhold himself. And just as he
withdraws in holy wrath from sinful man, so he imparts himself in gracious
love to the humble, believing soul (see John 14:17, passim). So then "the mind
of the spirit is life" - life which consists in the full possessionofGod, and, with
him, of peace, joy, strength, and perfect liberty. Yes, "this is life eternal, to
know thee the only true God, and Jesus Christ whom thou hast sent" (John
17:3). Which shall be our portion, our destiny? Life? or death? We answer,
practically, by living according to the flesh or the spirit. But this latter is
possible only in one way: does the Spirit of God dwell in us? - T.F.L.
But ye are not in the flesh, but in the Spirit.
Romans 8:9
We are not in the flesh, but alas
Thomas Horton, D. D.
"A boathas been sailing on the saltocean, it has come through many a storm,
and, half full of briny water, it is now sailing on the fresh waterof the river. It
is no longerin the salt water, but the saltwater 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 swayedby their own corruption, but by the Spirit of
God in them. This is so far considerable ofus 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 hearkenor 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
weaknessesand infirmities which they are sometimes compassedwithal.
There are many malicious persons in the world who, if at any time they do by
chance espy anything which is amiss in God's 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 accountof them and to call them according to that
which is worstin 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 oftheir 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 specialspirit of discerning which was vouchsafedunto him.
Thirdly, the apostle speaks nothere to the Romans at large, but only to the
believers amongstthem: "To all that be at Rome, beloved of God and saints,"
as it is Romans 1:7. Now farther, secondly, he signifies this his knowledge and
apprehension of them. Why does he so? Fortwo reasons;First, I say, hereby
to testify the goodopinion which himself had of them. He had in the verse
before declared the sad estate ofcarnal persons. Now, lestthey 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 encouragementand progress in
goodness.It is a goodincentive to any to be better when they are commended
for what alreadythey are. The secondis 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 saidboth here and in
other places, "Thatthe 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 specialand
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 teachus 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 goodnessin us. The
Spirit of Godis a goodlandlord and inhabitant in that soul in which He
dwells, who will not suffer it to run to ruin. The considerationof this point,
thus explained, may be thus far useful to us — First, as it teaches us
accordinglyto suffer Him to dwell largely in us, we should give up ourselves to
Him, as rooms and lodgings to Him. Secondly, it should teachus to give all
respectthat may be to Him. Take heedof grieving Him, of resisting Him, of
vexing Him, of despising Him, and the like. Thirdly, we should from hence
give all respectto the saints and servants of God, upon this consideration
amongstthe 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 secondthing implied here in dwelling,
to wit, activity and operation. The third and last is abode and continuance.
Dwelling it is an actof 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 lodgeronly, but as an
inhabitant who is resolvednot to remove from them (John 14:16). This is so
upon these grounds. First, the unchangeableness ofHis 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 dispossessHim or
turn Him out. Now further, secondly, we may look upon it argumentatively,
and in connectionwith 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
Spirit's 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
DeanStanley.
There used in old times to be a controversyrespecting 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 essenceofman, so the Spirit of
God is the inmost essenceofGod — 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 — "Godis a Spirit," "Godis love."
I. MANY DIFFICULTIES ARE REMOVED BY DEALING WITH THIS
SPIRITUAL ASPECT OF THE DIVINE NATURE. As when, for instance, we
ask, "Whatis man?" The answeris — 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, whenwe ask, what
God is? whilst we know there is much which we cannot answer, yetwhen we
think of Him as a Spirit, it is then that we can best understand Him. No man
hath seenGod at any time, but there is a true likeness ofGod in Christ,
because Christis one with God, through the Spirit of goodness andwisdom.
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 greatname 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, suchas fear, jealousy, anger; or the metaphysical expressions,
eachof which takenseparatelywould lead us awayfrom the spiritual, which
is the essentialnature 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 BETWEENTHE
VARIOUS OFFENCESAGAINST DIVINE THINGS. Whatevermistakes 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. Forevery earthly manifestation must be liable to misunderstanding,
and therefore blasphemy againstthe Son of Man is not againstthe holy and
loving Jesus, but againstsome false conceptions we have formed of Him in our
own minds. For such blasphemies the Son of Man has assured. He has Himself
askedthe Fatherto "forgive them, for they know not what they do." But if
there be anyone who hates goodness becauseit is goodness, who closeshis
heart againstpurity and holiness, because they are pure and holy, such an one
has blasphemed not the mere outward form, but the essenceofGod Himself.
For this sin againstthe Holy Ghost there is no forgiveness.
V. IT IS THE ETERNALSPIRIT OF GOODNESSAND 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 addressedby 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 eachsuccessive ageand eachindividual

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 Jewishreligions was confinedto 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 goodmen
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 ofa Holy Spirit.
3. "The forgiveness ofsins" is realisedby the witness of the Spirit.
4. "The resurrectionof the body" is directly attributed to this same Spirit
(ver. 11).
5. "The life everlasting "is the undying vitality of those affections and graces
which are part of the essence ofthe Holy Spirit of God. These have their
immortality from the same source as the eternal existence ofGod Himself.
(DeanStanley.)
The indwelling Spirit
J. H. Newman, D. D.
God the Son has graciouslyvouchsafedto revealthe Fatherto His creatures
from without; God the Holy Ghost, by inward communications. The
condescensionofthe blessedSpirit is as incomprehensible as that of the Son.
He has ever been the secretPresence ofGod within the creation: a source of
life amid the chaos, bringing out into form and order what was at first
shapeless andvoid, and the voice of truth in the hearts of all rational beings,

tuning them into harmony with the intimations of God's law, which were
externally made to them. The Holy Spirit has from the beginning pleaded with
man (Genesis 6:3). Again, when God took to Him a peculiar people, the Holy
Spirit was pleasedto be especiallypresent with them (Nehemiah 9:20; Isaiah
63:10). Further, He manifested Himself as the source of various gifts,
intellectual and extraordinary, in the prophets and others (Exodus 31:3, 4;
Numbers 11:17-25). These were greatmercies;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 actedas though He were a mere man, needing
grace, and receivedthe consecrationof the Holy Spirit for our sakes. He
became the Christ, or Anointed, that the Spirit might be seento come from
God, and to pass from Him to us. And therefore the heavenly gift is calledthe
Spirit of Christ, that we might clearly understand that He comes to us from
and instead of Christ (Galatians 4:6; John 20:22;John 16:7). Accordingly this
"Holy Spirit of promise" is called "the sealand earnestof 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 Christ's going awaywould be
a loss, and not a gain, and the Spirit's presence wouldbe a mere pledge, not an
earnest;but He comes to us as Christ came, by a real and personalvisitation
(Romans 8:9, 11; 1 Corinthians 6:19; 2 Corinthians 6:16; Romans 5:5;
Romans 8:16). Here let us observe, before proceeding, whatindirect evidence
is afforded us in these texts of the divinity of the Holy Spirit. Who canbe
personally presentat once with every Christian but God Himself? This
considerationsuggests both the dignity of our Sanctifierand the infinite
preciousness ofHis Office towards us. To proceed:The Holy Ghostdwells 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 searchinto all our thoughts, and penetrate into
every motive of the heart. Therefore He pervades us as light pervades a
building, or as a sweetperfume 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 altogethernew and
marvellous, far above the possessionofmere gifts, exalts him inconceivablyin

the scale ofbeings, and gives him a place and an office which he had not
before (2 Peter1:4; John 1:12; 2 Corinthians 5:17; 1 John 4:4; 1 Corinthians
6:19, 20;2 Timothy 2:21). This wonderful change from darkness to light,
through the entrance of the Spirit into the soul, is calledregeneration, orthe
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 consecratedto God. And this is the reasonwhy He is called "the
earnest" ofthat Saviour who died for us, and will one day give us the fulness
of His own presence in heaven. Hence, too, He is our "sealunto 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
Ghostreveals to us the God of mercies, and bids us recognise andadore Him
as our Father with a true heart. He impresses on us our Heavenly Father's
image, which we lost when Adam fell, and disposes us to seek His presence by
the very instinct of our new nature. He restores forus that broken bond
which, proceeding from above, connects togetherinto one blessedfamily 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 (ver. 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 Ghostraises the soul, not only to the thought of
God, but of Christ also (1 John 1:3; John 14:23). The Spirit came especiallyto
"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 sacredcomment in the
formation of the Church, superintending and overruling its human
instruments, and bringing out our Saviour's 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 eachindividual Christian in whom He dwells. Thus He vouchsafes
to edify the whole man in faith and holiness (2 Corinthians 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? Joyis 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 gospelhas takentheir
place, the hope of heavenand the harmony of a pure heart, the triumph of
self-mastery, soberthoughts, and a contentedmind. How can charity towards
all men fail to follow?
(J. H. Newman, D. D.)
The indwelling of the Spirit
S. B. Burchard, D. D.
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," yeta more glorious
dispensationwas to succeed(John 1:50; John 14:12), which is to ultimate in
the reign of grace on earth, in heavenitself, and in the finished glory of the
saints. But does the Spirit in this His peculiar dispensation dwell in man?
ReadJohn 14:16, 17; the text; 1 Corinthians 3:16; 2 Timothy 1:14; 1 John 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 ofthe Spirit (Psalm 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
consequentlyis never realisedin 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. Neitheris this presence to be regardedsimply as a Divine influence. Person
is the being who acts;influence is the effectof 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 whereverthe 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 consciousnessofHis fellowshipand protection.
III. ITS MORAL AND SPIRITUAL EFFECTS.
1. A more accurate and discriminating understanding of the Scriptures. The
more practicalportions of God's Word are level to the capacityof 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 sealedbook. 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 (1 Corinthians 2:11). Could you entertain in your family the most
scholarlyman of the age, have familiar accessto 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 keenerrelish for his writings,
and a keyto their true exposition. The believer is supposedto 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 enlargedmental capacities forknowing and interpreting the
Scriptures, whose author is the Holy Spirit.
2. A greaterunity among Christians. Strife and division were among the
earliestdevelopedevils in the apostolic Church (1 Corinthians 3:4). This was a
most undesirable state of things, marring the beauty and symmetry of
Christianity. But Christ anticipated this evil (John 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 effectuallyworks scepticism
as strifes and divisions. And if Christ's prayer is to be answered, there will be
a drawing togetherof 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 realheart union,
finding its expressionin 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 passioninto cordialobedience 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
arrangementwould 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 associatedbecome
assimilated;and if the Holy Spirit should assume form or expression, it would
be the most attractive conceivable. He is sometimes representedin the form of
a dove, because ofHis 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.)
Hugh Binning.
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. Considerwhat 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 (Ephesians 4:18). The eye of the mind is put out, and if it be
darkness, how greatis that darkness!And from this woeful defectflows the
alienation of the whole soul from the life of God, that primitive light being
eclipsed, the soul is separatedfrom the influence of heaven. Man was once the
dwelling place of princely and Divine graces,the Lord Himself was there; and
then how comelyand 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 pleasantplaces (Isaiah13:21, 22;Jeremiah 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 guestthan
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 resttill 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 lodgedin it, the savage and
unruly affections that domineered in man. There are idols in the heart, and
these must be cleansedout. 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 sweetand satisfying is it! (Romans 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 king's wife, all
glorious within; such as the ornament of a meek and quiet spirit (1 Peter3:4);
the clothing of humility, simple in show, but rich in substance (1 Peter5:5).
And being lodged within, what sweetfruits is the Spirit daily bringing forth to
feed and delight the soul withal! (Galatians 5:22, 23). And He is a Spirit of

consolation, andtherefore of all the most worthy to be receivedinto our
hearts, for He is a bosom comforter(John 14:16).
(Hugh Binning.)
Elnathan Parr, B. A.
As Jerusalemwas the glory of the world, because ofthe temple of God, so are
the regenerate ofall mere most glorious, because theyare 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 ownerof 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 goodwork, 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 sustaineththe desolate and despairing conscience, and feedethit with
heavenly manna. Surely the conscience ofa regenerate manis a very paradise
in which God's goodSpirit dwelleth not for a short time, but forever.
(Elnathan Parr, B. A.)
Actualness of the indwelling of God
E. B. Pusey, D. D.
How often and how simply it is said, "The Holy Ghost dwelleth in you" (ver.
11; 1 Corinthians 3:16; 1 Corinthians 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. Physicallyit 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 sensualismhas done its work, you see in
the bloatedcountenance that the flesh has changedfor the worse. Where the
spiritual life has long transformed the soul, you see, as in some pictures of
greatsaints, 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 ofanother possession. God
the Holy Ghostso 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 disposalof God's redeemed that His
holy inspirations awaittheir invitations. His Divine thoughts inform their
human thoughts, so that they canhardly or not at all tell what are their
thoughts what His; only they know that all which is goodis His; they are but
the harp whose strings vibrate as His breath passes overthem, 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
man's natural generous feelings, suchas made Scipio a greaterconqueror
when he gave back to her betrothed the captive virgin of intense beauty than
when his earthly glories were crownedat the field of Zama; for, by the
unknown grace of God, he had conqueredhimself. Nor is it only like that
overpowering grace to which the long-resisting soulat length yields and ends
its weary rebellions, and casting itselfat its Father's feet, is againenfolded in
His arms; "the dead is againalive, the lostis found." The office which God the
Holy Ghostvouchsafes 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 Fatherin the Son, and the Holy Ghostreposes 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 (John

14:23). Yet in some specialway it is God the Holy Ghost who dwelleth in us.
His presence within us is the pledge of our resurrectionto life eternal(ver.
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 ourlongings, pleads with God (ver. 15; 1 John 4:16).
5. What the soulis 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 Godindwelling the soul we
have our spiritual, eternal life begun in us; we think all the goodthoughts we
have. Our goodis not chiefly or primarily ours, but His who, dwelling in us,
workethin us to will and to do, and rejoiceth in His works in us.
6. What an existence, awful for the very greatnessofthe love of God! What a
tingling closenessofGod! (Colossians 1:27). Holy is this church, because
consecratedto God, because where His own are gathered in His name there is
He. Holy to us is any picture of our Redeemer, because itimages 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 ofyour 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
Ghostenableth you to callGod your Father, Jesus your Lord. And, what
follows from this, defile not those living temples wherein He dwells. When
Satantempts you, remember what a greatness Godhas 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

C. H. Spurgeon.
Note —
I. THE REMARKABLE TITLE HERE GIVEN TO THE HOLY SPIRIT —
"the Spirit of Christ." He is so calledbecause —
1. He especiallyrestedupon Christ. The manhood of Christ was begottenof
the Spirit of God. When our Lord was baptized the Spirit descendedupon
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 beganto preachHis first words were, "The Spirit of the
Lord God is upon Me." His ministry stoodin the powerof 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 Ghostand
with fire." Jesus spake ofgiving to men living water, and this spake He of the
Spirit. After His resurrectionHa breathed on His disciples, and said, "Receive
ye the Holy Ghost," and having procured Him by His ascensionpoured Him
out at Pentecost.
3. Christ lived peculiarly in the Spirit. "Spirit" in the text is in oppositionto
the "flesh." Neverdid the flesh rule Christ. Nay, He even forgotto eat bread,
finding meat to eat which even His disciples knew not of. Never was He moved
by any sensuous passion, orby 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 religionconsists not
in outward forms, peculiar garbs, or modes of speech, or anything that is
ritualistic and external. "The kingdom of Godis...righteousnessandpeace
and joy in the Holy Ghost."

II. THE NECESSITYOF POSSESSINGTHE SPIRIT OF CHRIST.
1. This is needful in every case. "Ifany man." It may be urged that some have
an especiallyamiable disposition. True, but the fairest flowers, as surely as the
foulest weeds, are none of Christ's if they are not of the Spirit's 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 oppositionto everything less than itself. Forinstance, 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 expresslyin 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 keepit 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 goodto 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 Christ's. Ah, if I am none of His whose am I? The devil's. And where
are you if you are not Christ's? On the way to judgment and eternal
condemnation.
(C. H. Spurgeon.)
Having the Spirit of Christ
Thomas Horton, D. D.
The antecedentis in these words, "If any man have not the Spirit of Christ."
The consequentin 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 secondis in reference to Christ
as He is Mediator, God and man. The Holy Ghostis calledthe Spirit of Christ
in this respectalso, and that for two reasons more. First, He is calledthe
Spirit of Christ, as He is in a specialmanner bestowedupon Him and received
by Him (John 3:34; Luke 4:1; John 1:14; Colossians 1:19). Second, He is
calledthe Spirit of Christ not only as bestowedupon Him, but as bestowedby
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 teachus a specialground
for the honouring and extolling of Christ. A secondterm 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 especiallyto 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 ofChrist.

Secondly, take it as to matter of communion. A third thing which we may here
observe from this presentpassage 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 generalpart of the text, viz., the antecedent, "If
any man have not," etc. The secondis 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. Whosoevertheybe that are Christ's 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 accordinglythose 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 Christ's, because theyhave 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
altogetherunlike Him and different from Him, yea, indeed contrary to Him.
While it is saidhere that if any man have not the Spirit of Christ he is none of
His, this is to be takenby us as exclusive of anything else which might be
conceivedto 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 ofnature 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 considerationof 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 exclusionof relation to Christ, and
of interest in Him as His members, is very grievous and prejudicial. And that
in the considerationof 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 Christ's Spirit do very much relish
and favour the truths of Christ. Again, how stand we affectedto sin and evil
ways, either in ourselves or others? The Spirit of Christ whereverit is is a
mortifying Spirit (Galatians 5:24). And so for others, who are the children of
God, and are members of Christ, how stand we affectedto them likewise?
And finally, for our lives and conversations andoutward 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 (Galatians 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 whereupondepends all our interestin 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 itselfin them.
We should be persuadedfrom hence to endeavour after it, and to labour for
it, that we may be able to find it in ourselves. Butsecondly, take it more
emphatically. The Spirit of Christ for that Spirit of His, which did more
eminently, and in a specialmanner, 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 meeknessand humility and
lowliness ofmind. Secondly, a Spirit of patience in the wrongs and injuries
which He endured. Thirdly, a Spirit of pity and compassionand tenderness of
heart, especiallyto the souls of men, and in reference to their eternal
salvation. Fourthly, a Spirit of love and condescension, andsweetnessof
carriage towards allthat He conversedwithal. 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 assuredof His
owning of us another day.

(Thomas Horton, D. D.)
The Spirit of Christ
J. P. Thoms.
To have the Spirit of Christ is to be possessedby 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 andforms a Christlike character. "We are createdin Christ unto
goodworks." 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 neededprayer, much more
do we.
3. Leads to Christlike obedience. Christ's 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
powerinto prayer.
II. THE SPIRIT OF CHRIST TOWARD MAN. Christ's Spirit —
1. Was full of sympathy with man. Sympathy means to suffer with another. As
a substitute Jesus sufferedwith 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 man's redemption. Men of God
have felt at times this soul burden; the Church of God has seasons of
agonising for the salvationof sinners.
2. Labours to save men. Labour is the expressionof Christ's sympathy for
man. The Spirit of Christ is not exclusive, but aggressive.Our devotion to
Christ is ever measuredby 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 possessesthe Spirit of Christ
I. WHAT IS IMPLIED IN BEING CHRIST'S.
1. There is a sense in which all men are His, by right of —
(1)Creation(John 1:3; Colossians1:16).
(2)Preservation(Colossians1:17).
(3)Redemption (1 Corinthians 6:20).
2. But Christ's true followers belong to Him, as —
(1)Subjects to a prince (Psalm2:8; Matthew 22:11; Philippians 2:11).
(2)Servants to a master (Romans 14:7-9; 2 Corinthians 5:14, 15).
(3)Friends (John 15:13-15).
(4)BRETHREN andsisters (Hebrews 2:11, 12).
(5)Children to a father (Hebrews 2:13).
(6)A spouse to a husband (Romans 7:4; 2 Corinthians 11:2; Ephesians 5:25-
32; Revelation19:7).
(7)Branches to a tree (John 15:1).
(8)Members to the head of the body (1 Corinthians 12:12, 27; Romans 12:5;
Ephesians 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 calledthe Spirit of Christ because —
(1)He had it, and has it without measure (John 3:34; Revelation3:1).
(2)He has purchased it for His followers by His death.
(3)He has receivedit for them (Psalm68:18; Acts 2:33).
(4)He has promised it to them.
2. As the Holy Spirit is the promise of the Father, emphatically (Acts 1:4), so
also of the Son(Luke 24:49;John 14:1; John 15;John 16.). He actually
confers it (John 4:10; John 7:38; Acts 2:38, 39).
III. HOW IT APPEARS THAT WE MUST HAVE THIS SPIRIT IN ORDER
TO BE CHRIST'S. We cannot be Christ's unless we —
1. Know Him (John 10:14, 27), but we cannotknow Him without the Spirit of
Christ (Matthew 11:27;Galatians 1:16; John 16:14).
2. Love Him (1 Corinthians 16:22), but we cannot love Him without that
Spirit, the fruit of which is love (Galatians 5:22; Romans 5:5).
3. Obey Him (2 Corinthians 5:15; Romans 14:7; John 15:14;John 14:21;
Hebrews 5:9), but we cannotobey Him without the inspiration and aid of His
Spirit (John 15:5; 2 Corinthians 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 cannothave without His Spirit (1
Corinthians 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 cannothave without His Spirit;
meekness,long-suffering, goodness, etc., being fruits of the Spirit.
7. Are new creatures (2 Corinthians 5:17; Ephesians 4:21-24), and it is
impossible we should be so without His Spirit (Titus 3:5).
(JosephBenson.)

Having the Spirit a testof being Christ
C. H. Spurgeon.
Ignatius, the martyr, used to call himself Theophorus, or the God bearer,
"because," saidhe, "I bear about with me the Holy Ghost." And truly every
Christian is a Godbearer. 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 secretsofnature, may know the path which the eagle's eye hath not seen,
and enter into depths where the ken of mortals reachethnot, 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 Ghostdwelling
in him and abiding in him, yea, and that forever.
(C. H. Spurgeon.)
A comely disposition
T. De Witt Talmage, D. D.
Nothing is more desirable than a pleasantdisposition. Without it we cannotbe
happy ourselves nor make others happy. When we have lost our temper we
wake up to new appreciationof proper equipoise of nature. But a man says, "I
can't help it." You can help it by having His disposition. The Spirit of Christ
was a Spirit of —
I. GENTLENESS. True, He scathedthe 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, askedHim to
put His hand on their wounds. His footstepwould not have woke up the
faintest slumber. The calmness of His look shamed boisterous Gennesaretinto

placidity. How little of that gentleness we have!My sister's arm was put out of
joint and the neighbours came and pulled till her anguish was great, but to no
purpose. When the surgeoncame 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 goodthan 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 costof your life,
which would you choose?Christchose 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 coatthat 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 coatwould not stretch enough, so she took it off, and put it
upon the boy. That was self-sacrifice.Whenthe plague was raging in
Marseilles, the College ofSurgeons decidedthat there must be a post-mortem
examination, in order that they might know how to meet and arrestthat awful
disease. And there was silence till Dr. Guion rose and said, "I know it is
certain death; but somebodymust do it. In the name of God and humanity I
will." He accomplishedthe dissectionand 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 ofthe earth out of His hand begging a drink.
Walking in common sandals, seatedwith publicans and sinners. How little you
and I have of a spirit like that! We gathera few more dollars than other
people, or geta little higher socialposition, 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." Prayerfor His enemies:
"Father, forgive them, they know not what they do." Prayer for all nations:
"Thy kingdom come." How soon our knees gettired! We want more prayer in
the house, in the socialcircle, 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 betweenthe two Luther
rose from his knees, rushed out into the street, and cried, "We have gotthe
victory! The Protestants are free!" That was prayer getting the answer
straight from the throne.
V. WORK. Christ was always busy. Hewing in the carpenter's shop. Helping
the lame man to walk. Curing the child's fits. From the day on which they
found Him "about His Father's business," to the time when He said, "I have
finished the work," etc., it was work all the way. We want the work easyif 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 practicalappeal
T. G. Horton.
Note —
I. THE NECESSITYOF HAVING THE SPIRIT OF GOD DWELLING IN
US. (Vers. 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
raisedup 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 accordantwith Paul's common habit (Ephesians 3:16-19). To
be "strengthenedwith 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 Ephesians
2:18, 22. Compare our Lord's discourses (John14:10, 11, 15-21;John 15:26;
John 16:7-15). These strange and involved expressions imply how distinct the
personality, and how intimate the unity, betweenFather, Son, and Holy

Ghost; and how completely all conspire in every part of the redeeming plan.
The Holy Ghost, then, may be calledthe 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 Saviour's work. Further, to
have the Spirit is to have Christ, because it is only through the Spirit that
Jesus cantake 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 Christ's. It means that we have God Himself to dwell
within our breasts. Let us not shrink from the full avowalof this momentous
truth (1 Corinthians 3:16; 1 Corinthians 6:19; 2 Corinthians 6:16; Isaiah
57:15).
2. This possessing God's Spirit is essentialto 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 Christ's. The reasonof this is evident; for without
the Spirit no man can truly repent. Believe in Christ. Love God and keepHis
commandments.
II. HOW WE MAY KNOW IF WE HAVE THE SPIRIT (see ver. 13).
1. What are "the deeds of the body?" (Colossians 3:5-10;Ephesians 4:22-32;
Romans 13:12-14;Galatians 5:19-21;1 Peter4:3).
(1)The grossestimmoralities of gluttony, drunkenness, revellings, and
debauchery.
(2)The envious and vindictive passions ofour selfishnature.
(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
againstit, and to cross it insteadof indulging it. This is the constantbattle of
the believer's life; and in its full extent it is not the battle of life to any but a
Christian.
III. THE HAPPINESS OF SUCH. "Theyshall live." And further, "if Christ
be in you, the body is dead because ofsin; but the spirit is life because of

righteousness."Thoughthe conflict be hard and painful, it is not in vain or
without an adequate reward(Galatians 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 longerbe 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 canfind 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 goodpleasure of His
goodness"(Ephesians 1:17-20;Colossians 1:9-13;1 Thessalonians 5:23, 24,
28).
(T. G. Horton.)
Christ's moral temper
Homilist.
I. IS IDENTICALWITH THAT OF THE GREAT GOD. "The Spirit of God"
and "the Spirit of Christ" are identical. "I and My Father are one." Christ's
temper was —
1. Essentiallybenevolent. "He came not to destroy men's lives, but to save
them." His severestreproofs were but the bass notes in the harmonies of His
loving nature. The blows He struck at the stonerwere but to break his chains
and sethim free.
2. Forgivingly benevolent. Examples are numerous: the womanin Simon's
house; the paralytic; His prayer for His enemies.

3. Earnestlybenevolent. His benevolence was a burning passion. "Come unto
Me all ye that labour," etc., "O Jerusalem," etc. Now allthis 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 ofevil that reign within, that canlight 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 CONDITIONOF 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 dispositiondelight in His law.
All others are miserable vassals. Theyserve Him, but againsttheir will.
2. None of His docile disciples. Love is essentialto 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 creedor form.
(2)A Divine life. The true Christian is one with the Infinite.
(Homilist.)

COMMENTARIES
EXPOSITORY(ENGLISHBIBLE)
Ellicott's Commentary for English Readers
(9) Such is not your case—ifatleastthe Spirit of Godand 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. John 14:16; John 14:18;John 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.”)
Dwellin you.—This expressionis the complement of the other “to be in the
Spirit,” “to be in Christ.” It denotes the closestpossible contactand influence
of spirit upon spirit. No mysticism, howevervivid and intense, canreally go
beyond this without infringing the bounds of personality, and contradicting
the direct testimony of consciousness.
BensonCommentary
Romans 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 — Notin your
unpardoned, unrenewed state, not carnally minded; but in the Spirit — Under
his government, and spiritually minded, and therefore are acceptedofGod,
and approved of by him; if so be that the Spirit of God dwell in you — For
whereverhe 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, whateverhe 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.
Matthew Henry's Concise Commentary
8:1-9 Believers may be chastenedofthe Lord, but will not be condemned with
the world. By their union with Christ through faith, they are thus secured.
What is the principle of their walk;the flesh or the Spirit, the old or the new
nature, corruption or grace? Forwhich of these do we make provision, by
which are we governed? The unrenewed will is unable to keepany
commandment fully. And the law, besides outward duties, requires inward
obedience. Godshowedabhorrence of sin by the sufferings of his Son in the
flesh, that the believer's person might be pardoned and justified. Thus
satisfactionwas made to Divine justice, and the way of salvation openedfor
the sinner. By the Spirit the law of love is written upon the heart, and though
the righteousnessofthe law is not fulfilled by us, yet, blessedbe God, it is
fulfilled in us; there is that in all true believers, which answers the intention of
the law. The favour of God, the welfare of the soul, the concerns of eternity,
are the things of the Spirit, which those that are after the Spirit do mind.
Which waydo our thoughts move with most pleasure? Which way go our
plans and contrivances? Are we most wise for the world, or for our souls?
Those that live in pleasure are dead, 1Ti5:6. A sanctifiedsoul is a living soul;
and that life is peace. The carnal mind is not only an enemy to God, but
enmity itself. The carnal man may, by the power of Divine grace, be made
subject to the law of God, but the carnal mind never can; that must be broken
and driven out. We may know our real state and characterby inquiring
whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the
flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of
mind in some degree like the mind that was in Christ Jesus, and is to be shown
by a life and conversationsuitable to his precepts and example.
Barnes'Notes on the Bible
But ye - You who are Christians. This is the opposite characterto 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.
Dwellin you - The Holy Spirit is often representedas dwelling in the hearts of
Christians (compare 1 Corinthians 2:16; 1 Corinthians 6:19; 2 Corinthians
6:16; Ephesians 2:21-22;Galatians 4:6); and the meaning is not that there is a
personalor physical indwelling of the Holy Spirit, but that he influences,
directs, and guides Christians, producing meekness, love, joy, peace,
longsuffering, gentleness, goodness, etc. Galatians5:22-23. 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 Romans 8:10.)
Have not the Spirit of Christ - The word "Spirit" is used in a greatvariety 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, exceptit may
be 1 Peter 1:11. He is calledoften the Spirit of God Matthew 3:16; Matthew
12:28;1 Corinthians 2:11, 1 Corinthians 2:14; 1 Corinthians 3:16; 1
Corinthians 6:11; Ephesians 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 revengefulspirit, 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 connectionseems 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" Romans 8:11;and
if so, it means the Spirit which Christ imparts, or sends to accomplishhis
work John 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 ofthe 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 betweenthe

Father and the Son. Such language couldnever be used excepton 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 easilyapplied;
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 strangerto religion. No test could be
more easilyapplied, 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.
Jamieson-Fausset-BrownBible Commentary
9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God
dwell in you—This does not mean, "if the dispositionor mind of God dwell in
you"; but "if the Holy Ghostdwell in you" (see 1Co 6:11, 19; 3:16, &c.). (It
thus appears that to be "in the spirit" means here to be under the dominion of
our own renewedmind; 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
[2225]Ro 8:2). It is as "the Spirit of Christ" that the Holy Ghost takes
possessionofbelievers, introducing into them all the gracious, dove-like
disposition which dwelt in Him (Mt 3:16; Joh3:34). Now if any man's heart be
void, not of such dispositions, but of the blessedAuthor of them, "the Spirit of
Christ."

he is none of his—eventhough intellectually convinced of the truth of
Christianity, and in a generalsense influence by its spirit. Sharp, solemn
statementthis!
Matthew Poole's Commentary
Here he applies what he had laid down more generallyto 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 Romans 8:5), or not carnally, but spiritually minded.
If so be that; the conjunction here is causal, notconditional; it may be
rendered, seeing that, or forasmuch as:see Romans 8:17,31 2 Thessalonians
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 efficacyof 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, John 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 calledthe Spirit of Christ, because it proceeds from him, and is procured by

him, John 14:26 John 16:7 Galatians 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
specialinterestin him, is no true member of him. As a merchant sets his seal
upon his goods, so doth Christ his Spirit upon his followers, Ephesians 1:13.
Gill's Exposition of the Entire Bible
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 reasonproving this is,
if so be, or "seeing"
that the Spirit of God dwell in you; the inhabitation of the Spirit is a
distinguishing characterofa regenerate man; which is to be understood not of
his omnipresence, norof 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 specialfavour; as a spirit of
illumination, regeneration, sanctification, and faith, as a comforter, a spirit of
adoption, an intercessor, and as a pledge and sealof 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
resurrectionand 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 federalunion to
Christ and relation to him, to our Lord's ascensionand intercession, andto
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, whichis the Spirit that gives life; but the Holy Ghost, the third

person in the Trinity, the same which is calledthe 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 possessedof 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 chosenand 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 sanctifiedones;nor can they claim any interestin 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. BaalHatturim in Genesis 1, 2.
Caphtor, fol. 113. 2.
Geneva Study Bible
{11} 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.
(11) He addresses the others, that is, those who walk after the Spirit, of whom
we have to understand contrary things to the former: and first of all, he
defines what it is to be in the Spirit, or to be sanctified: that is, to have the
Spirit of Goddwelling in us. Then he declares that sanctificationis so joined
and knit to our grafting into Christ, that it can by no means be separated.
Meyer's NT Commentary
Romans 8:9. Antithetic (ye on the other hand) application of Romans 8:8 to
the readers.
εἴπερ] To take this word as quandoquidem, with Chrysostomand others,
including Olshausen, is not indeed contrary to linguistic usage, since, like εἰ in

the sense ofἐπεί (Dissen, adDem. de cor. p. 195), εἴπερ also is used in the
sense ofἐπείπερ (see Kühner, ad Xen. Anab. vi. 1. 26). But in the present
instance the contextdoes not afford the smallestground 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 oppositionto Hermann’s canon, ad Viger. p. 834). See
on 2 Corinthians 5:3; Galatians 3:4; Ephesians 3:2.
οἰκεῖ ἐν ὑμῖν] That is, has the seatof His presence and activity in you. The
point of the expressionis 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 1 Corinthians 3:16; 1
Corinthians 6:17; 1 Corinthians 6:19; 2 Timothy 1:14; John 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, entdecktesJudenthum, I. p. 268. The ἐν
πνεύματι, which is not to be takenas “in the spiritual nature” (Philippi), and
the πν. Θεοῦ οἰκεῖ ἐν ὑμῖν said with a significantmore precise definition of
πνεῦμα, stand towards one anotherin an essentialmutual 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 accordancewith the context, canonly be that Holy
Spirit who is given to believers;and the concrete conceptionof the apostle
receives the stamp of an abstraction.

εἰ δέ τις πνεῦμα Χριστοῦ κ.τ.λ.]Antithesis of εἴπερ … ὑμῖν, rendering very
apparent the necessityofthat 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. 1 John 4:13), who are characterizedas those who have not
the Spirit.
πνεῦμα Χριστοῦ] (comp. Php 1:19; 1 Peter1:11) is none other than the Holy
Ghost, the Spirit of God. He is so calledbecause the exalted Christ really
communicates Himself to His ownin and with the Paraclete (John14), 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 2 Corinthians 3:16; Galatians 2:20;
Galatians 4:6; Ephesians 3:17; Colossians 1:27;Acts 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 designationof the Holy Spirit by πν. Χριστοῦ is
purposely selectedin order to render very conspicuous the truth of the οὐκ
ἔστιν αὐτοῦ. Köllner wrongly lays down a distinction betweenthe 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 betweenthem is not
required by Romans 8:10-11 (see on that passage),and is decisivelyforbidden
by Galatians 4:6, compared with Romans 8:14-16. We cannoteven 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 Luke
9:55 : “sivero quis Spiritum, qui Christi est, cum eo non habet communem,”
with which Paul would here be aiming at the (alleged)Judaism of the
Romans.
Expositor's Greek Testament
Romans 8:9. Paul applies to his readers what he has saidin Romans 8:5-8.
ὑμεῖς is emphatic. You canplease God, for you are not in the flesh, etc. εἴπερ

has its proper force:“if, as is the fact”:cf. Romans 3:30, Romans 8:17; and
the excellentexamination of other N.T. instances in Simcox, Language of the
N.T., 171 f. Yet the possibility of the factbeing otherwise in isolatedcases,is
admitted when he goes on:εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει κ.τ.λ. Forεἰ
followedby οὐ see Winer, 599 f. οὗτος οὐκ ἔστιν αὐτοῦ:only the indwelling of
Christ’s spirit proves a real relationto Him.
Cambridge Bible for Schools andColleges
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 calledones.” (Romans 1:6) in
the Spirit] See long note on Romans 8:4; and note on “in the flesh,” Romans
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 Ghostis the ruling
influence.—The meaning is illustrated by the use of the same phrase for
ecstatic inspiration, (another result of the same Agency,)Revelation1:10.
if so be] The Gr. particle is more than merely “if,” (which often = “since,” or
“as,”)and suggestsjustsuch doubt and enquiry as would amount to self-
examination. See 2 Corinthians 13:5.
dwell] See John 14:17, and cp. Ephesians 3:16. The word indicates the
intimacy and permanence of the Holy Spirit’s actionand 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 essentiallymodern sense of His
(Christ’s) principles and temper, but in that of the PersonalHoly Spirit as
profoundly connectedwith Christ. Same word as Php 1:19; 1 Peter1:11; and
see Galatians 4:6.—The phrase is indeed remarkable, just after the words
“the Spirit of God:” it at leastindicates St Paul’s view of the Divine majesty of
Messiah. Onthe other hand, it is scarcelya text in point on the greatmystery
of the “Procession” ofthe Holy Ghost; the emphasis of the words here being
rather on the work of the Holy Ghost as the RevealerofChrist to the soul. See
againEphesians 3:16.
none of his] See again2 Corinthians 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 “notin
the flesh.”—The questionthus solemnly suggestedwas 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, Galatians 5:16-26;and cp. 1 John
3:24.
Bengel's Gnomen
Romans 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
economyin the hearts of believers, comp. ch. Romans 5:8; Romans 5:5,
Romans 14:17-18, Romans 15:16;Romans 15:30; Mark 12:36; John 15:26;
Galatians 4:6; Ephesians 1:17; Ephesians 2:18; Ephesians 2:22; 1 Peter1:2;
Acts 2:33; Hebrews 2:3-4; 1 Corinthians 6:11; 1 Corinthians 6:13, etc.;2
Corinthians 3:3-4. We are to refer Romans 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] Romans 8:10, to “the Spirit of Christ” in this verse. For the distinctive
marks [Gnorismata of the Christian] proceedin this order: He who has the
Spirit, has Christ; he who has Christ, has God.—Comp. respecting suchan
order as this, 1 Corinthians 12:4, etc;Ephesians 4:4, etc.—ἐνὑμῖν, in you) In,
a particle very carefully to be attended to in this chapter, Romans 8:1-4;

Romans 8:8-11; Romans 8:15, concerning the carnaland 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.
Pulpit Commentary
Verse 9. - 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 conversionwas a reality, so that you have become really Christ's;
for the Spirit of Christ (which is the Spirit of God) of necessitydwells (so as to
be the ruling power) in all such as are really his (cf 1 Corinthians 3:16). We
observe here how "the Spirit of Christ" is identified with "the Spirit of God,"
so as to imply the essentialDeityof Christ, and also to lend support to the
doctrine of the double processionofthe Holy Ghost(cf. 1 Peter1:11).
Observe, too, how persistently and continually the apostle presses his protest
againstantinomian abuse of the doctrine of grace, with which he beganthis
sectionof his Epistle, at ch. 6:1, He never loses sightof it; it pervades the
whole. If St. Paul, especiallyin 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 preacherof the necessityofworks. Sanctificationis
continually pressedas the necessaryresult, as well as evidence, of justification.
He only shuts out human works from the office of justifying."
PRECEPTAUSTIN RESOURCES
ROMANS 8:9

Amplified But you are not livingthe life of the flesh,
you are livingthe life of the Spirit, if the [Holy] Spirit
of God [really] dwells within you [directs and controls
you]. But if anyone does not possessthe [Holy] Spirit
of Christ, he is none of His [he does not belong to
Christ, is not truly a child of God]. (Amplified Bible -
Lockman)
Barclay:but you are not dominated by the pursuits
which fascinateour sinful human nature; you are
dominatedby the Spirit, if so it be that the Spirit of
God dwells in you. If anyone does not possess the
Spirit of Christhe does not belong to Christ.
(WestminsterPress)
Godet: But as for you, ye are not under the dominion
of the flesh, but under that of the Spirit, if the Spirit of
God reallydwell in you. But if any man have not the
Spirit of Christ, he is none of His
Phillips:But you are not carnal but spiritualif the
Spirit of God finds a home within you. You cannot,
indeed, be a Christianat all unless you have something
of His Spirit in you. (Phillips:Touchstone)

NOT
IN THE SPHERE
OF THE FLESH
In Romans 8:9-11, we have the full and final answerto the question of
Romans 7:24-note, "Who shall deliver me from the body of this death?." The
basis of the deliverance is clearly the indwelling Spirit of God.
James Hastings introduces his very in depth comments on Romans 8:9 - "This
is one of the most searching passages thatcan be found in the Bible. It takes
hold of the question of our salvationin a very substantial and thorough
manner. It removes utterly, almost infinitely, from this problem of our
destiny, all shadow of uncertainty or of doubt. It brings us squarely to the
facts in our character. On the force of this Scripture we are lifted to a
platform where we stand with our hearts uncovered and nakedbefore the eye
of God." (Romans 8-9 The Owner’s Mark)
Howeveryou - More literally this reads "But as for you" - most translations
render the Greek conjunction de as "but" rather than "however." Paulis
presenting a striking contrastwith the characterof those he had just
described(those who are identified as "in the flesh" Ro 8:5-8-note). Here the
"you" signifies those who are regenerate, born of the Spirit, possessorsofthe
Spirit and pursuers of a characterthat is being progressivelytransformed (by
the Spirit) into the image of the Son(2Cor 3:18-note, cp Ro 8:29-note). In a
sense Paulpresents two diametrically opposeddirections, a "Y" in the road of
life if you will, a journey every human will traverse either in the flesh or in the
Spirit. What is the general"direction" of your life dear reader? If it is toward
holiness and the Holy One, then you give evidence of having been transposed
from your former spiritual locationin the flesh, to you new spiritual position
of in the Spirit.
Not (3756)(ou) is absolutely not. You are absolutely not in the flesh.

In the flesh - In the sphere ("atmosphere")of the flesh, in the swayof, under
the controlor the influence of the flesh. Praise Godthis our fallen flesh is not
the dominant determinant of our behavior (cp Ro 6:11-note, Ro 6:12-14-note,
Ro 8:4-note) Yes, the flesh is still presentin the mortal bodies of believers, but
now it has a "jealous"Rival, the indwelling Spirit, Who is omnipotent. To
surrender to the Spirit assures dominance offleshly desires. (see Gal5:16-
note, Gal5:17-note).
Flesh(4561)(sarx) (Click word study on sarx) in this verse refers to the evil
nature presentin those in Adam (and still present even in regenerate man).
Haldane - Fleshis a principle that attaches to the earth, and the things of the
earth; but the Spirit of regenerationis as a light, which, coming from heaven,
elevates the mind to those things that are celestial… This indwelling of the
Spirit is a sure evidence of a renewedstate;and believers should be careful
not to grieve the Spirit, and should labor to enjoy a constantsense ofHis
presence in their hearts. (Romans 8 Commentary)
William Barclayoffers a goodsummation of the radical contrastin Romans
8:9. He writes "Paulis drawing a contrastbetweentwo kinds of life.
(i) There is the life which is dominated by sinful human nature; whose focus
and centre is self; whose only law is its own desires;which takes whatit likes,
where it likes. In different people that life will be differently described. It may
be passion-controlled, orlust-controlled, or pride-controlled, or ambition-
controlled. Its characteristic is its absorption (entire occupationof one's mind)
in the things that human nature without Christ sets its heart upon.
(ii) There is the life that is dominated by the Spirit of God. As a man lives in
the air, he lives in Christ, never separatedfrom Him (See Union with Christ ).
As he breathes in the air and the air fills him, so Christ fills him. He has no
mind of his own; Christ is his mind (1Cor 2:16-note). He has no desires of his
own; the will of Christ is his only law (Ed: A good descriptionof Christ's ; cp
Ro 6:14-note, Gal5:18-note), where "under" implies dominated by the law).
He is Spirit-controlled, Christ-controlled, God-focused.

These two lives are going in diametrically opposite directions. The life that is
dominated by the desires and activities of sinful human nature is on the way
to death (Ed Comment: not annihilation but utterly destroyed which signifies
more than just the loss of well-being, but describes one's life as a veritable
ruin so that the one ruined can no longerserve the use for which he was
designed, cp Isa 43:7). In the most literal sense, there is no future in it--
because it is getting further and further awayfrom God (cp Eph 4:22-note,
2Pe 1:4-note). To allow the things of the world completely to dominate life is
self extinction (cp 1Jn2:15-17-note);it is spiritual suicide (Ed: Actually they
are alreadyspiritually dead! They are born "dead" so to speak!Eph 2:1-
note). By living it, a man is making himself totally unfit everto stand in the
presence ofGod (cp Jude 1:24-25-note). He is hostile to Him (Ro 8:7-note, Col
1:21-22-note), resentfulof His law and His control. God is not his friend but
his enemy (Ro 5:10-note), and no man ever won the last battle againstHim.
The Spirit-controlled life, the Christ-centeredlife, the God-focusedlife is daily
coming nearerheaven even when it is still on earth. It is a life which is such a
steady progress to God that the final transition of death is only a natural and
inevitable stage on the way. It is like Enoch who walkedwith God and God
took him . As the child said: "Enochwas a man who went on walks with God--
and one day he didn't come back." (Heb 11:5-note, Ge 5:22-24)
No soonerhas Paul said this than an inevitable objection strikes him. Someone
may object: "You saythat the Spirit-controlled man is on the way to life; but
in point of factevery man must die. Just what do you mean?" Paul's answeris
this. All men die because they are involved in the human situation. Sin came
into this world and with sin came death, the consequenceofsin (Ro 5:12-note).
Inevitably, therefore, all men die; but the man who is Spirit-controlled and
whose heart is Christ-occupied, dies only to rise again (1Cor15:51-55). Paul's
basic thought is that the Christian is indissolubly one with Christ. Now Christ
died and rose again;and the man who is one with Christ is one with death's
conqueror and shares in that victory. The Spirit controlled, Christ-possessed
man is on the way to life; death is but an inevitable interlude that has to be
passedthrough on the way." (Romans 8 Commentary - William Barclay's
Daily Study Bible)

O GLORIOUS CONTRAST:
IN THE SPHERE
OF THE SPIRIT
Cambridge - 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. (Romans 8 Cambridge Bible for Schools and
Colleges)
Expositor's Greek - You is emphatic. YOU can please God(Why? How?) for
you are not in the flesh. (Romans 8 Expositor's Greek Testament)
In the flesh but in the Spirit - Here but marks another contrast(See terms of
contrast). Remember to practice the three P's - pause, ponder, and practice
interrogating the passage, forexample, asking "Whatis being contrasted?"
(And do this even when it is relatively straightforwardas this will help you
develop this discipline). Here, Paul contrasts two "spiritual positions" - in the
flesh versus in the Spirit. In the flesh is a description of where we all once
lived in Adam, when we were dead in our trespassesandsins. To be sure
believers can "actfleshly" now but they are no longer strictly speaking
positionally in the flesh.
Notice the preposition "in" - As Piper says "youare not in the swayor control
of the flesh but you are in the swayof the current of life… If He is in you, you
are in His control." To sayit another way the preposition "in" (1722)(en)
speaks ofthe sphere in which one lives. As a fish lives in water and all
mankind in oxygenatedair, so too a believer lives no longerin the
"atmosphere" ofthe flesh (continually under it's control, it's overriding
influence) but in the sphere of the Spirit. Not only that but the Holy Spirit
now lives within him!
You (5210)(humeis) is the secondpersonpersonal pronoun "you". After
speaking objectivelyabout the two types of persons, Paul now addresses his
readers directly as "you". Here the “you” is emphatic (notice it is placed first
in the Greek sentence foremphasis). It is also notable that since the Greek
verb ("are" = este)normally carries its own person in its ending ("you" is

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