And all this mysterious oneness of life has an intensely practical side. In Jesus, and by union with Him, we receive a power that delivers from sin and arrests the stealthy progress of sin's follower, death. Love to Him, the result of fellowship with Him, and the consequence of life received from Him, becomes the motive which makes the redeemed heart delight to do His will, and takes all the power out of every temptation. We are in Him, and He in us, on condition, and by means, of our humble faith; and because my faith thus knits me to Him it is ‘the victory that overcomes the world’ and breaks the chains of many sins. So this communion with Jesus Christ is the way by which we shall increase that triumphant spiritual life, which is the only victorious antagonist of the else inevitable consequence which declares that the ‘soul that sinneth it shall die,’ and die even in sinning.
III. The process of the deliverance.
Following the R. V. we read ‘made me free,’ not ‘hath made me.’ The reference is obviously, as the Greek more clearly shows, to a single historical event, which some would take to be the Apostle's baptism, but which is more properly supposed to be his conversion. His strong bold language here does not mean that he claims to be sinless. The emancipation is effected, although it is but begun. He holds that at that moment when Jesus appeared to him on the road to Damascus, and he yielded to Him as Lord, his deliverance was real, though not complete. He was conscious of a real change of position in reference to that law of sin and of death. Paul distinguishes between the true self and the accumulation of selfish and sensual habits which make up so much of ourselves. The deeper and purer self may be vitalised in will and heart, and set free even while the emancipation is not worked out in the life. The parable of the leaven applies in the individual renewal; and there is no fanaticism, and no harm, in Paul's point of view, if only it be remembered that sins by which passion and externals overbear my better self are mine in responsibility and in consequences. Thus guarded, we may be wholly right in thinking of all the evils which still cleave to the renewed Christian soul as not being part of it, but destined to drop away.
And this bold declaration is to be vindicated as a prophetic confidence in the supremacy and ultimate dominion of the new power which works even through much antagonism in an imperfect Christian. Paul, too, calls ‘things that are not as though they were.’ If my spirit of life is the ‘Spirit of life in Christ,’ it will go on to perfection. It is Spirit, therefore it is informing and conquering the material; it is a divine Spirit, therefore it is omnipotent; it is the Spirit of life, leading in and imparting life like itself, which is kindred with it and is its source; it is the Spirit of life in Christ, therefore leading to life like His, bringing us to conformity with Him because the same causes produce the same effects; it is a life in Christ having a law and regular orderly course of development. So, just as if we have the germ we may hope for fruit, and can see the infantile oak in the tightly-shut acorn, or in the egg the creature which shall afterwards grow there, we have in this gift of the Spirit, the victory. If we have the cause, we have the effects implicitly folded in it; and we have but to wait further development.
The Christian life is to be one long effort, partial, and gradual, to unfold the freedom possessed. Paul knew full well that his emancipation was not perfect. It was, probably, after this triumphant expression of confidence that he wrote, ‘Not as though I had already attained, either were already perfect.’ The first stage is the gift of power, the appropriation and development of that power is the work of a life; and it ought to pass through a well-marked series and cycle of growing changes. The way to develop it is by constant application to the source of all freedom, the life-giving Spirit, and by constant effort to conquer sins and temptations. There is no such thing in the Christian conflict as a painless development. We must mortify the deeds of the body if we are to live in the Spirit. The Christian progress has in it the nature of a crucifixion. It is to be effort, steadily directed for the sake of Christ, and in the joy of His Spirit, to destroy sin, and to win practical holiness. Homely moralities are the outcome and the test of all pretensions to spiritual communion.
We are, further, to perfect holiness in the fear of the Lord, by ‘waiting for the Redemption,’ which is not merely passive waiting, but active expectation, as of one who stretches out a welcoming hand to an approaching friend. Nor must we forget that this accomplished deliverance is but partial whilst upon earth. ‘The body is dead because of sin, but the spirit is life because of righteousness.’ But there may be indefinite approximation to complete deliverance. The metaphors in Scripture under which Christian progress is described, whether drawn from a conflict or a race, or from a building, or from the growth of a tree, all suggest the idea of constant advance against hindrances, which yet, constant though it is, does not reach the goal here. And this is our noblest earthly condition—not to be pure, but to be tending towards it and conscious of impurity. Hence our tempers should be those of humility, strenuous effort, firm hope. We are as slaves who have escaped, but are still in the wilderness, with the enemies’ dogs baying at our feet; but we shall come to the land of freedom, on whose sacred soil sin and death can never tread.
[CHRIST CONDEMNING SIN]
‘For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.’—ROMANS viii. 3.
In the first verse of this chapter we read that ‘There is no condemnation to them that are in Christ Jesus.’ The reason of that is, that they are set free from the terrible sequence of cause and effect which constitutes ‘the law of sin and death’; and the reason why they are freed from that awful sequence by the power of Christ is, because He has ‘condemned sin in the flesh.’ The occurrence of the two words ‘condemnation’ (ver. 1) and ‘condemned’ (ver. 3) should be noted. Sin is personified as dwelling in the flesh, which expression here means, not merely the body, but unregenerate human nature. He has made his fortress there, and rules over it all. The strong man keeps his house and his goods are in peace. He laughs to scorn the attempts of laws and moralities of all sorts to cast him out. His dominion is death to the human nature over which he tyrannises. Condemnation is inevitable to the men over whom he rules. They or he must perish. If he escape they die. If he could be slain they might live. Christ comes, condemns the tyrant, and casts him out. So, he being condemned, we are acquitted; and he being slain there is no death for us. Let us try to elucidate a little further this great metaphor by just pondering the two points prominent in it—Sin tyrannising over human nature and resisting all attempts to overcome it, and Christ's condemnation and casting out of the tyrant.