I.The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, Rom 8:1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter - sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mat 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with?

II.This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character.

1.How we come by these privileges - the privilege of justification, that there is no condemnation to us - the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about?

(1)The law could not do it, Rom 8:3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb 10:4.

(2)The law of the Spirit of life in Christ Jesus does it, Rom 8:2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin - from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks Rom 8:3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb 10:1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition: - God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, etc., Rom 8:4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin, - here the best Greek copies place the comma. God sent him, en homoiōmati sarkos hamartias, kai peri hamartias - in the likeness of sinful flesh, and as a sacrifice for sin. The Septuagint call a sacrifice for sin no more than peri hamartias - for sin; so Christ was a sacrifice; he was sent to be so, Heb 9:26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. it was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (Co2 5:21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (Rom 8:4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, Rom 13:10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege - they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now,

2.Observe how we may answer to this character, Rom 8:5, etc.

(1)By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. 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. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Pro 23:7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tēs sarkos - they savour the things of the flesh; so the word is rendered, Mat 16:23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, Rom 8:6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (Ti1 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronēma tou pneumatos - a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (Rom 8:7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (Rom 8:8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Pro 15:8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character,

(2)By enquiring whether we have the Spirit of God and Christ, or not (Rom 8:9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (Jo1 4:16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited-are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow.

For the law of the Spirit of life - The Gospel of the grace of Christ, which is not only a law or rule of life, but affords that sovereign energy by which guilt is removed from the conscience, the power of sin broken, and its polluting influence removed from the heart. The law was a spirit of death, by which those who were under it were bound down, because of their sin, to condemnation and death. The Gospel proclaims Jesus the Savior; and what the law bound unto death, It looses unto life eternal. And thus the apostle says, whether of himself or the man whom he is still personating, the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Most people allow that St. Paul is here speaking of his own state; and this state is so totally different from that described in the preceding chapter, that it is absolutely impossible that they should have been the state of the same being, at one and the same time. No creature could possibly be carnal, sold under sin, brought into captivity to the law of sin and death; and at the same time be made free from that law of sin and death, by the law of the Spirit of life in Christ Jesus! Until the most palpable absurdities and contradictions can be reconciled, these two opposite states can never exist in the same person at the same time.

For the law of the Spirit of life in Christ Jesus,.... These words are of difficult interpretation. They may be understood of the Gospel revealing and declaring deliverance from the law of Moses; wherefore there can be "no condemnation", Rom 8:1, by it. The Gospel may be designed by "the law of the Spirit of life in Christ Jesus"; which may be called a law, not as succeeding the law of works, by which that is abrogated; nor as requiring conditions to be performed, or as enjoining duties to be observed, or as delivering out threatenings in case of disobedience; but as it is a doctrine, order, and chain of truths, as the Hebrew word signifies, and which is sometimes used for the Gospel, Isa 2:3 as is, Rom 3:27. It may be called the law, or doctrine "of the Spirit", because the Spirit is the author of it, and makes it powerful and effectual to the good of souls; by it the Spirit of God is conveyed into the heart; and the substance of it are spiritual things: and the "law of the Spirit of life", because it discovers the way of life and salvation by Christ; is the means of quickening dead sinners; of working faith in them, by which they live on Christ, and of reviving drooping saints; and also it affords spiritual food, for the support of life: and this may be said to be "in Christ", or by him, inasmuch as it comes from, and is concerning him; he is the sum, the substance, and subject matter of it:

the law of sin and death may intend the law of Moses, called "the law of sin"; not as if it was sinful, or commanded or encouraged sin, for it severely prohibits it; but because by it, through the corruption of man's nature, sin is irritated, and made to abound; it is the strength of sin, and by it is the knowledge of it: and it may be called "the law of death", because it threatened with death, in case of disobedience; it sentences and adjudges transgressors to death; and when it is attended with power, it strikes dead all a man's hopes of life, by obedience to it; it leaves persons dead as it finds them, and gives no life, nor hopes of it; by it none can live, or be justified: now, though Christ is the author of deliverance from it, yet the Gospel is the means of revealing and declaring this deliverance; which designs not an exemption from obedience to it, but freedom from the curse and condemnation of it; and this sense well agrees with Rom 8:1; likewise the words are capable of being understood of the power and efficacy of the Spirit of God, in delivering regenerate persons from the dominion and tyranny of sin; and which may be considered as a reason why they "walk not after the flesh, but after the Spirit", Rom 8:1, "life" may well be ascribed to the Spirit of God, or be called the Spirit of life, because he has life in himself as the Father and Son have; and is the author of life to others, of natural life to all men as creatures, and of spiritual life to the people of God in regeneration; and is a quickening spirit to them afterwards, as he will be to the dead bodies of the saints in the resurrection: by "the law" of the Spirit may be meant, the energy and power of the Spirit in conversion; which work requires power, and a man has no power of himself to effect it; but there is a power in the Spirit, which works irresistibly, though not by any force or compulsion to the will, but it moves upon it sweetly, powerfully, and effectually: and all this may be said to be "in Christ": the life which the Spirit is the author and giver of, is in Christ as the head of his people, the proper repository of all grace, and the fountain of life; the Spirit himself is in him, both as God and as man, and as Mediator, hence the saints receive him and his gifts and graces from him; and the law of the Spirit, or his power and efficacy in working, is "in" or "by" Christ, through his sufferings and death, and in consequence of his mediation: now this powerful and quickening efficacy of the Spirit delivers regenerate persons from the force and tyranny of sin, called here "the law of sin and death"; a "law of sin", because it has power and dominion over unregenerate persons, its throne is in the heart of man, and its laws are many and powerful; and "the law of death", because its reign is tyrannical, barbarous and cruel, it is unto death: and from its governing influence, and tyrannical power, does the Spirit of God free his people in regeneration; not from the being of sin; nor from the rage of it, and disturbance it gives; nor from such power of it, but that they may fall into sin; but so as that sin does not properly reign over them, nor legally, nor universally, or so as to bring a death on their graces, and their persons into condemnation. Once more, those words may be understood of the holiness of Christ's human nature, as a branch of our justification, and freedom from the guilt of sin, and condemnation by it: for as "the law of sin and death" may design inherent corruption, and the force and power of it in the saints; so the opposite to it, "the law of the Spirit of life in Christ", may mean the purity and holiness of his human nature. That Christ's human nature is pure and holy is certain, from express texts of Scripture, from its union to the Son of God, from the ends and purposes of its assumption, from the inefficacy of Satan's temptations, and from the whole course of his life and conversation; for though he was in the likeness of sinful flesh, was reckoned a sinner by men, was attended with infirmities, the effects of sin, though not sinful, had all the sins of his people imputed to him, and endured afflictions, and at last death; yet his nature was pure and untainted: for he did not descend from Adam by ordinary generation; and though made of a woman, yet the flesh he took of her was sanctified by the Holy Ghost; his body was prepared by God, and curiously wrought by the Spirit, from whom his whole human nature received a fulness of habitual holiness: and this may be called "the Spirit of life" in him, because he is a quickening Spirit in regeneration, justification, and the resurrection from the dead; "the law" of it, because the holiness of his nature lies in, arises from, and is conformable to a law that is within him, written on his heart; and because, together with his obedience and death, it has a force, power, and authority, to free from condemnation; for this is not a mere necessary qualification of him to be the Mediator, or what renders his obedience, sacrifice, and intercession, efficacious and valuable, or is merely exemplary to us, but is what is imputed to us, as a part of our justification. The law requires a holy nature of us, we have not one, Christ assumed one for us, and so is the end of the law, or answers the requirement of the law in this respect, as well as in all others: and hence, though sanctification begun in us, does not free us from the being of sin, and all its force and power, yet perfect sanctification in Christ frees from all condemnation by it.

For the law of the Spirit of life in Christ Jesus hath made me free--rather, "freed me"--referring to the time of his conversion, when first he believed.

from the law of sin and death--It is the Holy Ghost who is here called "the Spirit of life," as opening up in the souls of believers a fountain of spiritual life (see on Joh 7:38-39); just as He is called "the Spirit of truth," as "guiding them into all truth" (Joh 16:13), and "the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord" (Isa 11:2), as the inspirer of these qualities. And He is called "the Spirit of life in Christ Jesus," because it is as members of Christ that He takes up His abode in believers, who in consequence of this have one life with their Head. And as the word "law" here has the same meaning as in Rom 7:23, namely, "an inward principle of action, operating with the fixedness and regularity of a law," it thus appears that "the law of the Spirit of life in Christ Jesus" here means, "that new principle of action which the Spirit of Christ has opened up within us--the law of our new being." This "sets us free," as soon as it takes possession of our inner man, "from the law of sin and death" that is, from the enslaving power of that corrupt principle which carries death in its bosom. The "strong man armed" is overpowered by the "stronger than he"; the weaker principle is dethroned and expelled by the more powerful; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death--"leading captivity captive." If this be the apostle's meaning, the whole verse is to this effect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully.