[Nov. 11th, 1856.]
I. They who are Christ’s. 1. Those who belong to Christ, who are really his, the subjects of his redemption. 2. Those who are his people, his sheep, the members of his body.
II. They have crucified the flesh, i.e., they entirely, finally, and effectually (though not perfectly) died to sin. They have renounced it, determined not to cherish or obey it. This is a change which they not merely desired or professed or hoped, but which they had experienced. The chapter treats of the principle of evil in man and of the counter principle of spiritual life. The works of the flesh and of the Spirit are enumerated. And the Apostle asserts that they who are Christ’s, and they only, are delivered from the dominion of evil, and are under the control of the Spirit. No one therefore who is not free, of whom this is not true, has a right to regard himself as a Christian.
By flesh is meant our corrupt nature. It is the root of which evil passions and desires are the fruit. The Scriptures constantly recognize the existence and power of a principle of evil in our nature which is the cause or source of all conscious or active manifestations of sin.
III. The truth asserted is therefore the freedom of believers from the dominion of sin, and their being under the control of the Spirit of God. But why is this?
This is also taught in these words, as it is more clearly and fully elsewhere.
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It is because the design of Christ’s death was to destroy the works of darkness, to redeem his people from their sins, to bring them to God, to sanctify them as a peculiar people. Such being the design of his death, it fails of its object, unless this deliverance be actually accomplished in those that are his.
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Because in virtue of the union between Christ and his people, his death was their death. His death satisfied the demands of the law, freed his people from condemnation, and restored them to the favor of God. The Scriptures teach that those under the law are under condemnation, i.e., under the wrath and curse of God, and do nothing but sin, because his favor is the life of the soul. The source of all holiness as well as of all happiness. Those therefore who are Christ’s are being restored to the favor and fellowship of God, and are brought under his life-giving influence.
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Because such is the nature of the union in question, those who are Christ’s are partakers of his life. It is not a mere external or federal union, nor a union of sentiment and feeling, but such a union as exists between the branches and the vine, the members and the head of the body. As therefore the members of the body partake of the life of the head and cease to be members as soon as this ceases to be the case, so they are Christ’s, that partake of his life. They are not his members, they are not his unless this be the case.
It is only saying the same thing in other words to say that the Holy Ghost is given to all who are in Christ, to effect this deliverance from the power of sin. The Spirit descends from Christ to us, and Christ dwells or lives in us by the Spirit.
Inferences
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The folly of those who profess to be Christians and hope that they are so, if they are servants of sin. That is, if in point of fact they are not delivered from its reigning power. They must not only desire and strive against it, but they must more and more overcome it.
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The obligation which rests on us to live agreeably to our relation to Christ. If we live in the Spirit, let us walk in the Spirit.
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The unspeakable blessing of being Christ’s. The duty of love, gratitude and devotion to him, and of endeavoring to bring others to this life-giving Saviour.
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