Introduction
In the book of Romans, Paul asserts
that though a man be filled with the Spirit, he still struggles with his old
sin nature and must actively seek righteousness through the power of the Holy
Spirit. In chapter 8, Paul discusses what life in the Spirit looks like and accomplishes-
sanctification. It is only through the Spirit that man can walk in a way that
honors God and seek after Him.
Body
According to the Southern Baptist
Convention, in The Baptist Faith and
Message, “The Holy Spirit is the Spirit of God, fully divine.”[1]
Although separate in person, He is part of the Holy Trinity. It is also stated,
“Through illumination He enables men to understand truth. He exalts Christ. He
convicts men of sin, of righteousness, and judgment.”[2]
Further, “His presence in the Christian is the guarantee that God will bring
the believer into the fullness of the stature of Christ.”[3] In his book, Theology for Today, Elmer
Towns writes, “It is the Holy
Spirit who today causes men to see themselves in relation to the righteousness
of God.”[4]
After conversion, a believer is called
to be set apart to God. A common term used in Scripture for being set apart for
service to God is sanctification.
Sanctification can be described as, “the experience, beginning in regeneration,
by which the believer is set apart to God’s purposes, and is enabled to
progress toward moral and spiritual maturity through the presence and power of
the Holy Spirit dwelling in Him.”[5]
In Romans, chapter 8, Paul discusses
the role of the Holy Spirit in the sanctification process. He begins, “There is
therefore now no condemnation to them which are in Christ Jesus, who walk not
after the flesh, but after the Spirit” (Rom.
8:1, NKJV). The Spirit with whom Paul refers is the Holy Spirit.
Moo writes, “The liberating work of the
Spirit takes place ‘through Christ Jesus.’”[6] He
explains that the Mosaic Law had no power to save mankind from sin and death;
no one could meet the strict demands because they were in the flesh. But before continuing with the
work of the Holy Spirit, a closer look at how the law applies may be in order.
According to Clark,
chapter 8 has to be kept in context with previous statements as it is closely
related to Paul’s addressing Jews who sought to gain forgiveness and holiness
from observing the law.[7]
According to Clark, “The last chapter closed with an
account of the deep distress of the penitent; this one opens with an account of
his salvation.”[8] Moo
states, “God in Christ has fulfilled the entirety of the law’s demand on our
behalf.”[9]
MacGorman, referring to chapter 7, writes, “The principle is laid down in verse
1 that the law exercises lordship over a man only so long as he lives. Death
cancels the law’s claim upon him.”[10]
He then refers to Paul’s example of the woman’s obligation to her husband (Rom.
7:2-3) and how Paul uses this metaphor to explain the believer’s liberation
from the law.[11]
Richards’ notes that the Jews believed Paul’s message undermined the Law and
opposed God’s Old Testament revelation.[12] However,
Paul claims that the Gospel actually upholds the Law and gives it the rightful
place God intended it to have.[13]
Moving back to the subject of the
Spirit’s work in the sanctification process, Moo describes Paul’s “two-regime”
theological framework.[14]
He writes, “What he says, literally, is that ‘you are not in the flesh, but in
the Spirit.’ Flesh and Spirit are two of the main powers belonging,
respectively, to the old regime and the new.”[15]
He further states that these are metaphorical examples and that people are
either controlled by the sin nature (flesh) or God’s indwelling presence (the
Spirit).[16]
Knox
argues that true goodness cannot be produced by the law; it is the creation of
the Spirit.[17] Through
the law, Paul tried to do right but was left with a, “deepened sense of
impotence and failure.”[18]
What Paul needed was not clearer instructions or warnings, he needed the power
of a new life.[19]
According to Knox, this new life came in the form of the Spirit.[20]
It has set man free, “from bondage to ‘sin and death’ and has brought to pass
the fulfillment of ‘the just requirement of the law.’”[21]
Not everyone agrees on what exactly
sanctification means or how it applies. In Christian
Spirituality: Five Views of Sanctification, Forde writes:
Sanctification, if it is to be spoken
of as something other than justification, is perhaps best
defined as the art of getting used to the
unconditional justification wrought by the grace
of God for Jesus’ sake. It is what
happens when we are grasped by the fact that God alone
justifies. It is being made holy, and
as such, it is not our work. It is the work of the Spirit
who is called Holy. The fact that it
is not our work puts the old Adam/Eve (our old self) to
death and calls forth a new being in
Christ. It is being saved from the sickness unto death
and being called to new life.[22]
He further states:
Sanctification is thus simply the art of getting used to justification.
It is not something
added to justification. It is not the final defense against
justification too liberally granted. It
is the justified life. It is what
happens when the old being comes up against the end of its
self-justifying and self-gratifying
ways, however pious. It is life lived in anticipation of the
Spittler, a Pentecostal, offers
rebuttal:
I hear moral demands in Scripture. I
take the imperatives with dead seriousness. I am a
common man listening for the Word of
God. I’m sure Dr. Forde means to make no case
for antinomianism. But the Lutheran notion of sanctification as no more
than “getting used
to justification” looks to this Pentecostal like a clear steer down that
road. Still, I’m
grateful for Luther’s phrase and for
his descendants. Their earthiness has called me away
from my superspirituality. But simul Justus et peccator? I hope it’s
true! I simply fear it’s
not.[24]
Lowe, in an article from the Journal of
The Evangelical Theological Society, says Paul exhorts the Roman believers to
live in a consistent manner, having their identity: “dead to sin but alive to
God (6:11), submitting not to sin’s evil lusts but to God (6:12–13), employing
their bodies not as instruments of wickedness but as instruments of
righteousness (6:13).”[25] He
continues, “Throughout 6:1-7:6, then, eternal life is conditional upon a righteous
lifestyle, which is in turn grounded in union with Christ in his death and resurrection.”[26] Further,
this is not referring to Christ’s’ death for sinners, but their death to sin
and resurrection to holiness with him.[27] This transformation leads to the required
holiness and then on to eternal life.[28] Short
of this transformation, slavery to sin continues and death follows.[29]
Schreiner appears to echo Lowe in his
Review Article of Douglas Moo’s book, “Law,”
“Works of the Law,” and Legalism in Paul. He writes:
Those who do good works will receive eternal life. But, says
Moo, the problem is that no one does the necessary good works. All fall short
of perfection, and no one is justified by works of law (3:20). Interpreting what Paul means in Romans 2 is quite
difficult, and Moo may be correct in suggesting that the chapter demands
perfection for eternal life—a perfection no sinner ever attains.[30]
He continues:
It seems to me, though, and I
argue this case in more detail in my own forthcoming commentary, that Rom 2:28–29 reveals that
Paul has in mind the good works that are done by the power of the Spirit. The
new-covenant work of the Spirit produces good works in believers’ lives, and
those who do such good works will receive eternal life. No contradiction exists
with 3:20 because Paul there
excludes good works as a basis for righteousness, but in Romans 2 he says that
one will receive eternal life according to one’s good works. The distinction is
an important one, for earning or meriting eternal life is excluded—but Paul
also teaches that one must be changed in order to receive eternal life on the
last day. The structure of 2:6–11 also supports my interpretation, for Paul
threatens those who do evil with judgment and promises eternal life for those
who practice what is good. He gives no hint that no one actually does the
necessary good works.[31]
Schreiner goes
on to say there is a parallel between doing good and evil; some doing good,
receiving eternal life, and others doing evil, inheriting God’s wrath.[32]
He further states that this interpretation seems preferable because Paul,
elsewhere, teaches that believers who do evil will not receive eternal life but
only those who sow to the Spirit.[33]
Bruce notes that there is no mention of
the Holy Spirit in chapter 7 but, “He pervades chapter viii, which describes
the life of victory and hope lived by those ‘who walk not after the flesh, but
after the Spirit (viii. 4), those who are in Christ Jesus’ (viii. 1).”[34] Those
who seek to fight by their own power are destined to fail but those who grasp
the resources and power, theirs through Christ, “are more than conquerors.”[35]
Bruce explains that the believer has no more reason to suffer, struggling under
the weight of sin and death.[36]
Christ, through the Holy Spirit, indwells them, infusing them into the law of
life which is more powerful than indwelling sin, setting them free from its
tyranny.[37]
Under the old order, doing the will of
God was impossible; however, for those controlled by the Spirit, doing the will
of God comes from the heart.[38]
Their spirit, dead and insensitive in the past, is now alive and active through
the Spirit.[39] The
body may still be subject to the law of death, resulting from sin in the world,
but the final word is with the Spirit of life.[40] The
Spirit not only gives life and power in the here and now, His presence is a
token that the body, still under the curse, will rise in newness of life, even
as Christ’ body rose.[41] Paul,
according to Bruce, had reminded the Corinthian church to regard the body and
bodily actions with a spirit of responsibility since they were bought with a
price.[42]
Lutzer, in The Doctrines that Divide, addresses a common question with regard
to justification, “Doesn’t that mean we can be saved and then live as sinfully
as we please?”[43] He says
this is a question often asked by those who hold to the idea that works are
required in the salvation process.[44]
Their line of reasoning suggests that even though Christ made the down payment,
the believer must make the installments.[45]
Lutzer responds, “yes, once we have received the free gift, it is ours forever
even if it is abused.”[46]
An important note to remember, the transformation is such that the believer no
longer desires to dwell in the flesh but the new desire is to serve God.[47]
In Across
the Spectrum, Boyd and Eddy put this dilemma into a real life scenario: Ernie
struggles with lustful thoughts; he has prayed often for deliverance but still
struggles.[48] He
wrestles with the thought that, because God cannot look upon sin, He can no
longer accept Ernie as He did before.[49]
Ernie has a sincere desire to honor God through his life but has yet to reach
this goal.[50] The
question is then posed, what should Ernie do?[51]
Four possible answers are given and then they write, “How you advise Ernie
reflects your understanding of sanctification.”[52]
Evangelical Christians agree that: (1)
no person can, by their own power, live up to God’s righteous standard, and (2)
it is only through the power of the Holy Spirit, because of God’s grace, that a
person can hope to live a life that honors God.[53]
Beyond that, according to Boyd and Eddy, there is a great deal of disagreement
among believers.[54] They
believe that the disagreements primarily concern how the believer sees the
relationship between justification and sanctification.[55]
All are in agreement over justification by grace through faith but the question
as to what exactly sanctification accomplishes causes division.[56]
Addressing the empowerment of the
Spirit, Moo explains, based on verse 9, that the Spirit indwells every genuine
believer.[57] He
states, “Not to have the Spirit of Christ is not to belong to Christ at all.”[58]
The New Testament instructs that the Holy Spirit is given to every believer
automatically.[59] At this
point, every believer falls under the, “domination and control” of the Spirit.[60]
The believer may not always exhibit this domination but it is a fact and is the
basis for the confidence and obedience the believer has in the Lord.[61] Though
the Spirit indwells the Christian, he still resides in a physical body, doomed
to die because of sin; therefore, he is still under the influence of his sinful
nature.[62]
However, he also has confidence in knowing that his spirit lives because of
righteousness.[63]
Sanctification, according to Chafer,
comes through Christ’ offering His body, once and for all.[64] The
Scriptures refer to, “holy prophets,” “holy priests,” “holy women,” and “holy
nation.”[65] This is
only because of, “their position in Christ.”[66]
In his letter to the Corinthians (1 Cor. 1:2; 6:11),
written to correct terrible sins being committed by believers, Paul addresses
them as “saints” and already, “sanctified.”[67]
Chafer writes, “They were ‘saints’ and ‘sanctified’ in Christ, but were far
from being such in daily life.”[68]
Another word picture that serves as an
example of the believer’s position in Christ is given by Paul in chapter 8.
Paul writes, “Because those who are led by the Spirit of God are sons of God.
For you did not receive a spirit that makes you a slave again to fear, but you
received the Spirit of sonship. And by Him we cry, ‘Abba, Father” (Rom. 8:14-15, NIV). Through the work of His Spirit,
God has made the believer His child.[69]
Moo writes, “As a result, we rejoice now in being able to call God ‘Father.’
But we also rejoice in knowing that God, having adopted us, has also made us
heirs. We can therefore look forward to the future with confidence.”[70]
The image of Father and son is taken from the Old Testament where God is the
“father” of Israel,
the “son.”[71]
According to Moo, in the NIV
translation, “the word ‘sonship’ (buiothesia) can also be translated
‘adoption.’”[72] He
contends that adoption was not practiced by Jews so he (Paul) must be drawing
from the Greco-Roman practice of adoption.[73] By
this act, a man could formally bestow all legal rights of a birth child on the
adopted son.[74] Paul
suggests that this is what God has done for every believer, given them the
legal right to become His sons.[75]
Since Paul is writing to a predominantly Gentile congregation, this image would
be clearly understood. It would convey to them just how much God loved them and
how binding His commitment was.
Conclusion
Throughout these passages, Paul
explains what it means to be a child of God. As His children, the believer has
certain legal rights, granted by God to those who receive Christ Jesus. Although
the believer has been justified by the blood of Christ, having secured
salvation, and possessing the indwelling of the Holy Spirit, he still struggles
with living a holy life, pleasing to God. Through the power of the Spirit only,
can he grow more into the likeness of the Father.
Bibliography
Boyd,
Gregory A., Paul R. Eddy. Across the
Spectrum: Understanding Issues in
Evangelical Theology, 2nd Edition. Grand
Rapids: Baker Academic, 2009.
Bruce,
F. F., The Epistle of Paul to the Romans:
An Introduction and Commentary.
Grand Rapids:
Wm. B. Eerdmans Publishing Company, 1969.
Chafer,
Lewis Sperry. He That is Spiritual: A
Classic Study of the Biblical Doctrine of
Spirituality. Grand Rapids:
Zondervan, 1967.
Clark, Adam. Clark’s
Commentary: Matthew –Revelation. Nashville:
Abingdon, n.d.
Forde, Gerhard O. Christian Spirituality: Five Views of
Sanctification. Donald L.
Alexander ed. Downers
Grove: InterVarsity Press, 1988. accessed December 14,
2013,
http://books.google.com/books?id=BZR0c9Uw2K8C&printsec=frontcover&dq=sanctification&hl=en&sa=X&ei=w1emUseuHsHWkQf4rIHABQ&ved=0CDUQ6AEwAQ#v=onepage&q=sanctification&f=false.
(I cannot space correctly)
Knox,
John. Life in Christ Jesus: Reflections on Romans 5-8. Greenwich:
Seabury Press,
1961.
Chuck
Lowe, “There is No Condemnation” (Romans 8:1): But Why Not?” JETS 42/2
(June 1999): 235-6, accessed December 14, 2013. http://www.etsjets.org/files/JETS- PDFs/42/42-2/42-2-pp231-250_JETS.pdf. (I
cannot space correctly)
Lutzer,
Erwin. The Doctrines That Divide: A Fresh
Look at the Historic Doctrines That
Separate Christians. Grand Rapids:
Kregel Publications, 1998.
MacGorman, J. W. Layman’s Bible Book Commentary: Romans, 1 Corinthians. Nashville:
Broadman Press, 1980.
Moo, Douglas J. Romans: The NIV Application Commentary. Grand
Rapids: Zondervan,
2000.
Richards,
Lawrence O. The Bible Reader’s Companion: Your Guide to Every Chapter of
the Bible. Wheaton:
Victor Books, 1991.
Southern
Baptist Convention. The Baptist Faith and
Message. Nashville:
LifeWay
Christian Resources, 2000.
Thomas
R. Schreiner, “Reading Romans Theologically: A Review Article.” JETS 41/4 (December 1998): 646. accessed December 14, 2013. http://www.sbts.edu/documents/tschreiner/Moo-JETS.pdf#page=1&zoom=130,0,654.
(I
cannot space correctly)
Towns,
Elmer. Theology for Today. Mason: Cengage Learning, 2008.
[2].
Ibid., 9.
[3].
Ibid., 9.
[4]. Elmer
Towns, Theology for Today, (Mason: Cengage Learning, 2008),, 292-3.
[5].
Southern Baptist Convention, The Baptist
Faith and Message, (Nashville:
LifeWay Christian Resources, 2000), 11.
[7].
Clark, Adam, Clark’s Commentary: Matthew –Revelation, (Nashville:
Abingdon. n.d.), Section 2, 93.
[10]. J.
W. MacGorman, Layman’s Bible Book
Commentary: Romans, 1 Corinthians, (Nashville: Broadman Press. 1980), 60.
[11]. J.
W. MacGorman, Layman’s Bible Book
Commentary: Romans, 1 Corinthians, (Nashville: Broadman Press. 1980), 60.
[12]. Lawrence
O. Richards, The Bible Readers Companion:
Your Guide to Every Chapter of the Bible, (Wheaton: Victor Books. 1991),
739.
[13].
Ibid., 739.
[14].
Douglas J. Moo, The NIV Application commentary: Romans, (Grand
Rapids: Zondervan. 2000), 251.
[15].
Ibid., 251.
[16].
Ibid., 251.
[17]. John
Knox, Life in Christ Jesus: Reflections on Romans 5-8, (Greenwich: Seabury
Press. 1961), 81.
[18].
Ibid., 81.
[19].
Ibid., 81.
[20]. John
Knox, Life in Christ Jesus: Reflections on Romans 5-8, (Greenwich: Seabury
Press. 1961), 81.
[21].
Ibid., 81.
[22].
Gerhard O. Forde, Christian Spirituality:
Five Views of Sanctification. Donald L. Alexander ed. (Downers Grove:
InterVarsity Press, 1988), 13, accessed December 14, 2013, http://books.google.com/books?id=BZR0c9Uw2K8C&printsec=frontcover&dq=sanctification&hl=en&sa=X&ei=w1emUseuHsHWkQf4rIHABQ&ved=0CDUQ6AEwAQ#v=onepage&q=sanctification&f=false.
[23].
Ibid., 13-4.
[24].
Gerhard O. Forde, Christian Spirituality:
Five Views of Sanctification. Donald L. Alexander ed. (Downers Grove:
InterVarsity Press, 1988), 43, accessed December 14, 2013, http://books.google.com/books?id=BZR0c9Uw2K8C&printsec=frontcover&dq=sanctification&hl=en&sa=X&ei=w1emUseuHsHWkQf4rIHABQ&ved=0CDUQ6AEwAQ#v=onepage&q=sanctification&f=false.
[25]. Chuck Lowe, “There is No Condemnation”
(Romans 8:1): But Why Not?” JETS 42/2
(June 1999): 235-6, accessed December 14,
2013, http://www.etsjets.org/files/JETS-PDFs/42/42-2/42-2-pp231-250_JETS.pdf.
[27].
Ibid., 236.
[28].
Ibid., 236.
[29].
Ibid., 236.
[30]. Thomas
R. Schreiner, “Reading Romans Theologically: A Review Article,” JETS 41/4
(December 1998): 646, accessed December
14, 2013, http://www.sbts.edu/documents/tschreiner/Moo-JETS.pdf#page=1&zoom=130,0,654.
[32].
Ibid., 647.
[33].
Ibid., 647.
[34]. F.F.
Bruce, The Epistle of Paul to the Romans:
An Introduction and Commentary, (Grand Rapids: Wm. B. Eerdmans Publishing
Company. 1969), 156-7.
[35].
Ibid., 157
[36]. Ibid., 157.
[37].
Ibid., 157.
[38].
Ibid., 157.
[39].
Ibid., 157.
[40]. Ibid.,
157.
[41].
Ibid., 157.
[42].
Ibid., 157.
[43]. Erwin
Lutzer, The Doctrines That Divide: A
Fresh Look at the Historic Doctrines That Separate Christians, (Grand
Rapids: Kregel Publications, 1998), 84.
[44].
Ibid., 84.
[45].
Ibid., 84.
[46].
Ibid., 84.
[47].
Ibid., 84.
[48].
Gregory A. Boyd, Paul R. Eddy, Across the
Spectrum: Understanding Issues in
Evangelical
Theology, 2nd Edition, (Grand Rapids:
Baker Academic, 2009) 161.
[49].
Ibid., 161.
[50].
Ibid. 161.
[51].
Ibid., 161.
[52].
Gregory A. Boyd, Paul R. Eddy, Across the
Spectrum: Understanding Issues in
Evangelical
Theology, 2nd Edition, (Grand Rapids:
Baker Academic, 2009) 161.
[53].
Ibid., 162.
[54].
Ibid., 162.
[55].
Ibid., 162.
[56].
Ibid., 162.
[57]. Douglas,
J. Moo, Romans: The NIV Application
Commentary, (Grand Rapids:
Zondervan, 2000), 251.
[58].
Ibid., 251.
[59].
Ibid., 251.
[60].
Ibid., 251.
[61].
Ibid., 251.
[62]. Douglas,
J. Moo, Romans: The NIV Application
Commentary, (Grand Rapids:
Zondervan, 2000), 251.
[63].
Ibid., 251.
[64].
Lewis Sperry Chafer, He That is
Spiritual: A Classic Study of the Biblical Doctrine of Spirituality, (Grand
Rapids: Zondervan. 1967), 107.
[66].
Ibid., 107.
[67].
Ibid., 107.
[68].
Ibid., 107.
[69]. Douglas,
J. Moo, Romans: The NIV Application
Commentary, (Grand Rapids:
Zondervan, 2000), 260.
[70]. Douglas,
J. Moo, Romans: The NIV Application
Commentary, (Grand Rapids:
Zondervan, 2000), 260.
[71].
Ibid., 261.
[72].
Ibid., 261.
[73].
Ibid., 261.
[74].
Ibid., 261.
[75].
Ibid., 261.
