(9) Such is not your case--if at least the Spirit of God and 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.")

Dwell in you.--This expression is the complement of the other "to be in the Spirit," "to be in Christ." It denotes the closest possible contact and influence of spirit upon spirit. No mysticism, however vivid and intense, can really go beyond this without infringing the bounds of personality, and contradicting the direct testimony of consciousness.

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 conversion was a reality, so that you have become really Christ's; for the Spirit of Christ (which is the Spirit of God) of necessity dwells (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 essential Deity of Christ, and also to lend support to the doctrine of the double procession of the Holy Ghost (cf. 1 Peter 1:11). Observe, too, how persistently and continually the apostle presses his protest against antinomian abuse of the doctrine of grace, with which he began this section of his Epistle, at ch. 6:1, He never loses sight of it; it pervades the whole. If St. Paul, especially in 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 preacher of the necessity of works. Sanctification is continually pressed as the necessary result, as well as evidence, of justification. He only shuts out human works from the office of justifying.

8:1-9 Believers may be chastened of the 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? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be 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 way do 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, 1Ti 5:6. A sanctified soul 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 character by 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 conversation suitable to his precepts and example.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 reason proving this is,

if so be, or "seeing"

that the Spirit of God dwell in you; the inhabitation of the Spirit is a distinguishing character of a regenerate man; which is to be understood not of his omnipresence, nor of 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 special favour; as a spirit of illumination, regeneration, sanctification, and faith, as a comforter, a spirit of adoption, an intercessor, and as a pledge and seal of 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 resurrection and 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 federal union to Christ and relation to him, to our Lord's ascension and intercession, and to 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, which is the Spirit that gives life; but the Holy Ghost, the third person in the Trinity, the same which is called the 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 possessed of 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 chosen and 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 sanctified ones; nor can they claim any interest in 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. Baal Hatturim in Genesis 1, 2. Caphtor, fol. 113. 2.