This is a study of Jesus being our liberator. By His death He set us free from the law of sin and death. We are under no condemnation when we trust Him as our Savior and Liberator.

1. JESUS WAS OUR LIBERATOR
EDITED BY GLENN PEASE
Romans 8:1-2 1Therefore, there is now no
condemnationfor those who are in ChristJesus,
2becausethrough ChristJesus the law of the Spirit
who gives life has set you free from the law of sin and
death.
BIBLEHUB RESOURCES
The Judgment-day, And How To Prepare ForIt
Romans 8:1-11
C.H. Irwin
The apostle speaksmuch in the language of the Law. He himself was not only
acquainted with the useful handicraft of tent-making or sail-making, but he
was also trained in the professionof the Law - brought up at the feetof
Gamaliel. He had a considerable acquaintance, too, with the practice of the
law-courts. From the brief references in the Acts of the Apostles to his
personalhistory before his conversion, it would appear as if previous to that
time he had been engagedas a public prosecutorof the Christians. After he
became a Christian, he was frequently calledupon, for Christ's sake, to
appear at the bar of Jewishand Roman courts of justice. On his first

2. missionary visit to Europe he was draggedbefore the magistrates atPhilippi,
and againbefore Gallio at Corinth. Then, again, he stoodbefore the Jewish
council at Jerusalem;before Felix, Festus. and Agrippa at Caesarea;and,
finally, before Nero himself at Rome. On the present occasionhe is writing to
residents at Rome. Rome at the time was the metropolis of the world, the
centre of the world's legislation. To stand at Caesar's judgment-seatwas to
stand before the highest earthly authority then in existence, and to be tried by
the greatestcode oflaws which, with the exception of British law, the world
has ever known. The laws of the XII. Tables, as they were called, which were
the basis of all the Roman laws, were engravedupon twelve tables of brass,
and setup in the comitium, or public meeting-place, so that every one might
be able to read them. Every educatedRoman youth learned by heart these
XII. Tables. It was to a people thus familiar with the ideas and the practice of
courts of justice that Paul, himself a well-trained lawyer, was writing. He
keeps before their minds and his ownthe thought that there is a higher than
all human authority; that there is a judgment-seat more terrible than that of
Caesar;and that the greatconcernof every human being is how he or she
shall fare in that greatday of reckoning - that day which bulks so largely in
St. Paul's mind, which stands out so prominently before his mental vision, that
he constantly speaks ofit as "that day. It is an important subject, how to
prepare for meeting God in the judgment.
I. THE PREPARATION OF THE CHRISTIAN. The apostle speaks ofthe
Christian as being prepared for a judgment-day. There is therefore now no
condemnation to them that are in Christ Jesus." Thatday needs a
preparation. "For we must all appearbefore the judgment-seatof Christ, that
every one may receive the things done in his body, according to that he hath
done, whether it be goodor bad." The thought of that judgment makes strong
men tremble. Felix trembled as Paul the prisoner reasonedwith him of
righteousness, temperance,and the judgment to come. It is that dread of
something after death that makes the murderer's sleepso restless, andthat
makes the dishonestman's gains like a weightof leadupon his mind.
Consciencedoes, indeed, make cowards ofus all. The Christian recognizes
that there is a terror in the judgment, as Paul did when he spoke of"the
terror of the Lord" (2 Corinthians 5:11); but the judgment brings no terror to

3. him. He knows that he too will be judged according to his deeds, that the fire
will try every man's work of what sort it is, and, therefore, he will realize his
responsibilities and privileges. But he knows that one thing is certain, and that
is that he is safe from condemnation. He carries his pardon in his hand. The
Christian's confidence comes from the very Judge himself who sits upon the
throne. That Judge is Jesus Christ himself. But before he would sit to judge
men, he came into the world to die for them as their Saviour. To every one
who receives him and accepts his salvationhe gives the white stone
(Revelation2:17), the token of acceptanceandpardon. He becomes their High
Priest, their Advocate with the Father. "There is therefore now no
condemnation to them that are in Christ Jesus." In Christ! What a sense of
security that brings with it! In Christ! Nottill we stand before the greatwhite
throne, and our names are found written in the Lamb's book of life, shall we
fully realize what that means. In Christ! That was Paul's greatwish for
himself. "I count all things but loss for the excellencyof the knowledge of
Christ Jesus my Lord: for whom I have suffered the loss of all things, and do
count them but dung, that I may win Christ, and be found in him." In Christ!
Yes. Jesus is the Ark, into which we may betake ourselves from the dangers of
temptation and destruction. He is the City of Refuge, to which we may flee
from death, the avengerof blood. He is the sure Foundation, on which we may
build with perfect confidence all our hopes for eternity. He is the Rock, in the
clefts of which we may hide ourselves, and feelthat all that concerns us is safe.
Your pledge of safetyat the judgment-day is the characterand promise of the
Judge himself. "Godso loved the world, that he gave his only begottenSon,
that whosoeverbelievethin him should not perish, but have everlasting life."
"I know whom I have believed, and am persuaded that he is able to keepthat
which I have committed unto him againstthat day"' Let it not be said that
this confidence leads to carelessness;that because we are delivered from
condemnation, therefore it does not matter how we live. The verses which
follow the declarationthat there is no condemnation are the answerto this
suggestion. "Godsending his own Son in the likeness ofsinful flesh, and for
sin, condemned sin in the flesh: that the righteousness ofthe Law might be
fulfilled in us, who walk not after the flesh, but after the Spirit. (vers. 3, 4). No
true Christian ever thought or acted as if, because he was delivered from
condemnation, he was thenceforth free to commit sin. If we are Christ's, we

4. have no longer a guilty fear of death and condemnation, but we have a filial
fear that shrinks from offending and grieving our heavenly Father. We are
constrainedby the love of Christ in our hearts to love what he loves, and to
hate what he hates. We are constrainedby a feeling of gratitude. We have
been bought with a price; therefore we will strive to glorify Godin our bodies
and spirits, which are his. We have the hope of heavenin our hearts; and
therefore we seek to walk worthy of our high calling, to purify ourselves, to
keepourselves unspotted from the world. So far from being a motive to
carelessness, the Christian's safety in Christ is the grandestmotive to holiness
and usefulness of life.
II. THE PREPARATION OF THE CHRISTLESS. At the judgment-day there
will be just two classes - those whose names are found written in the Lamb's
book of life, and those whose names are not there; the Christian and the
Christless;those who are in Christ," and those who are not. Many are relying
upon their moral life, though it may be utterly worldly and godless, as their
hope for eternity. But whateverhuman expectations may be, God's Word
makes it very plain how it will fare on the judgment-day with all who are out
of Christ. It is not the fault of God the Father. He so loved the world that he
gave his own Son for our salvation. It is not the fault of the Son. Christ says,
"I am come that ye might have life." It is not the fault of the Spirit, who is
constantly striving with us. If Jesus Christcame into the world to save sinners,
surely it is clearthat there is no salvationin any other. "He that believeth on
him is not condemned; but he that believeth not is condemned already,
because he hath not believed in the Name of the only begottenSon of God"
(John 3:18). - C.H.I.

5. Biblical Illustrator
For the law of the Spirit of life in Christ Jesus hath made me free from the law
of sin and death.
Romans 8:2
Law cancelling law
F. B. Meyer, B. A.
1. Few words are ofteneron our lips than the word law. But we are in danger
of using the word as though laws were impersonal forces, independently of a
controlling mind.
2. But a law is not a force. It is only the invariable manner in which forces
work. Betterstill, it is the unvarying method in which God is ever carrying
out His infinite plans. How wise and goodit is that God generallyworks in
this way, so that we are able to calculate with unvarying certainty on natural
processes.
3. And when He wills some definite end He does not abrogate the laws that
stand in His way, but cancels their action by laws from higher spheres which
counterwork them, e.g., The flight of birds is due to very different causes from
a balloon's. Balloons floatbecause they are lighter, but birds are heavier. The
law of the elasticity of the air sets the bird free from the law of gravitation
that would drag it to the ground. In the autumn fields the children, in

6. gathering mushrooms, unwittingly eat some poisonous fungus which threatens
them with death. Some antidote is given, which, acting as "the law of life,"
counterworks the poison, and sets the children "free from the law of death,"
which had already commencedto work in their members. So the law of the
spirit of life in spring sets the flowers free frown the law of death of winter.
And "the law of the Spirit of life in Christ Jesus," setLazarus "free from the
law of sin and death" which imprisoned him in the tomb. And, similarly, the
law of life communicated through the Holy Spirit will setus "free from the
law of sin and death" which reigns in our hearts.
I. THERE IS IN EACH ONE OF US "THE LAW OF SIN AND DEATH."
1. This evil tendency is derived from our connectionwith the human family.
Races andchildren alike are affectedby the sins and virtues of their
ancestors.In every man there is a bias towards evil, just as in the young tiger
there is predisposition to feed on flesh, and in the duckling to swim.
2. That tendency survives conversion. "The flesh lusteth againstthe Spirit,
and the Spirit againstthe flesh." Its strivings may be suppressed;but it is still
there, only waiting till His repressive influences are withdrawn to spring up in
all its pristine vigour. Conversionis the insertion of a new principle of life,
side by side with the old principle of death. Consecrationis simply the act by
which we put the culture of our spirit into the blessedhands of Jesus. There is
nothing, therefore, in either of these acts to necessitate the crushing out of any
principle of the old nature.
II. GOD DOES NOT MEAN US TO BE ENSLAVED BY SIN. What a
contrastbetweenRomans 7:23, 24, and the joyous outburst of this text! The
one is the sigh of a captive, this the song of a freed bond slave.

7. 1. Captivity: you have its symbol in the imprisoned lion, or royal eagle;you
have it in the disease whichholds the sufferer down in rheumatism or
paralysis. But there are forms of spiritual captivity equally masterful.
Selfishness, jealousy, envy, and ill will, sensualindulgence, the love of money.
2. But it is not God's will that we should spend our days thus. We were born to
be free; not, however, to do as we choose,but to obey the laws of our true
being. When we free an eagle we never suppose that he will be able to dive for
fish as a gull, or to feed on fruits as a hummingbird. But henceforth it will be
able to obey the laws of its own glorious nature.
III. WE BECOME FREEBY THE OPERATION OF "THE LAW OF THE
SPIRIT OF LIFE." "The law of sin and death" is cancelledby "the law of the
Spirit of life." Life is strongerthan death; holiness than sin; the Spirit than
man. The mode of the Holy Spirit's work is thus —
1. He reveals to us that in the intention of Godwe are free. So long as you
considercaptivity your normal state and expectnothing better there is little
hope of deliverance.
2. He makes us very sensitive to the presence ofsin.
3. He works mightily againstthe powerof evil.
4. He enables us to reckonourselves "deadindeed unto sin" (chap. Romans
6:11). This is the God-given way of overcoming the suggestions ofsin. When
sin approaches us we have to answer:"He whom thou seekestis dead, he
cannot heed or respond."Conclusion:

8. 1. "Walk in the Spirit"; "live in the Spirit"; yield to the Spirit. Do not be
content to have merely His presence, without which you could not be a
Christian, but seek His fulness. Let Him have His way with you. And in
proportion as the law of the Spirit becomes stronger, that of the flesh will
grow weaker, until "as you have yielded your members servants to
uncleanness and to iniquity," you will now yield them to righteousness unto
holiness.
2. And as you find the Spirit of life working within you you may be sure that
you are in Jesus Christ, for He only is the elementin whom the blessedSpirit
can put forth His energy. He is "the Spirit of life in Christ Jesus."
(F. B. Meyer, B. A.)
The law of sin
T. Jacomb, D. D.
I. THE LAW OF SIN.
1. The word "law" takenproperly is the edict of a person in authority,
wherein he orders something to be done, backing his or their commands with
promises of rewards, as also their prohibitions with threatenings of
punishment. In this sense there is a law of sin. For —(1) A law is a
commanding thing: it lays its imperative injunctions upon men and expects
their obedience (Romans 7:1). Now, in this respectsin is a law; therefore you
read of the reigning of sin, of obeying sin, of the dominion of sin (Romans
6:12, 14). The subjectis not more under the law of his Sovereign, northe
servant of his master, than the sinner is under the laws of sin. As there is this
domination on sin's part so there is subjectionon the sinner's part; no sooner
doth it command, but it is presently obeyed (Matthew 8:9). And where it

9. commands and is obeyedthere it condemns, which distinguishes it from all
other laws. It rules of itself properly, but it condemns as it lays the foundation
of condemnation by another — the law of God. And this speaks the
inexpressible misery of the unregenerate.(2)A law is backedwith rewards and
punishments for the furtherance of men's obedience. Answerablynow to this,
sin will be pretending to rewards and punishments, which, though in
themselves they are but sorry things, yet they have a greatpower. For
instance, sinner, saith sin, do but obey me, and pleasure, honour, profit, shall
be thine. But if these enticing arguments will not do, sin then threatens
derision, poverty, persecution, and what not. But note — That sin considered
as simply commanding is not a law, but it then becomes formally and
completely a law when the sinner obeys;so then he owns the power of it. The
laws of usurpers, merely as imposed by them, are no laws, because notmade
by persons in lawful authority; but if a people freely own these usurpers and
willingly put themselves under subjection to them, then, to them their laws
become valid and obligatory.
2. The word "law" is takenimproperly for anything that hath an impelling
virtue in it. It hath the force of a law, and doth that which a true law uses to
do. And, therefore, when sin is the principle which efficaciouslyexcites a
person to those things which are suitable to its own nature, there sin may be
calleda law.
II. ITS MODE OF OPERATION.
1. Sin exerts its powers in its vehement urging to what is evil. Sin in the habit
is altogetherfor sin in the act;indwelling sin is wholly for dwelling in sin.
Though there was no devil to tempt the gracelesssinner, yet that law of sin
which is in himself would be enough to make him sin. Corrupt nature is
continually soliciting and exciting the unsanctified man to what is evil; it will
not let him alone day or night unless he gratify it. What an instance was Ahab

10. of this. Sin put him upon the coveting of Naboth's vineyard, and this it did
with such violence that he would eat no bread because he could not have his
will (1 Kings 21:5; see Proverbs 4:16).
2. This law of sin shows itself in its opposing and hindering of what is good. It
is a law which always runs counter to God's law. Doth that callfor such and
such duties? Are there some convictions upon the sinner's conscienceabout
them? Doth he begin a little to incline to what is good? How doth sin now
bestir itself to make head in the soul againstthese convictions and good
inclinations!
III. ITS MISERABLE BONDAGE. Suchbeing under the law of sin, it follows
that they are under bondage the very worst imaginable. We pity those who
live under tyrants. But, alas!what is that if compared with this. The state of
nature is quite another thing than what men imagine it to be; they think there
is nothing but freedom in it, but God knows it is quite otherwise (2 Peter
2:19). To better convince you of the evil and misery of this bondage, and excite
to the most vigorous endeavours to get out of it, note —
1. That bondage to sin is always accompaniedwith bondage of Satan. The
devil's reign depends upon the reign of sin; he rules in the children of
disobedience, and takes men captives at his will. Shall a damned creature be
thy sovereign— he who will be thy tormentor hereafter?
2. What sin is.(1) Look upon sin in itself. It is the vilest thing that is: the only
thing which God never made. It is the only thing that God cannot do.(2) Look
upon sin in the management of its power. Usurpers often make goodlaws;and
indeed they had need use their powerwell who get it ill. The philosopher tells
us that the intention of the legislatoris to make his subjects good;but sin's
intention is only to make its subjects bad. Then, this sin is not only out of

11. measure sinful in the exercise ofits power, but it is also out of measure
tyrannical. All the Neros, Caligulas, Domitians, etc., thatever lived were
nothing to it. This first actedthe part of a tyrant in them before they actedthe
part of tyrants over others. The tyranny of sin appears in many things. Its
commands are —
(a)Innumerable.
(b)Contrary. Lust clashes withlust (Titus 3:3).
(c)Rigorous. It must have full obedience ornone at all (Ephesians 2:3).
(d)Never at an end.
(e)So imperious and cruel that its vassals must stick at nothing.
3. That it is a soul bondage. The bondage of Israelin Egypt was very evil, yet
not comparable to this, because that was but corporal and external, but this is
spiritual and internal. There may be a servile condition without and yet a free
and generous soulwithin; but if the soul itself be under servitude then the
whole man is in servitude.
4. That of all bondage this is the most unprofitable. As to ether bondage the
master may be cruel enough, but then he makes some amends by giving good
wages;but the sinner serves that masterwhich pays him no wages atall —
death excepted(Romans 6:21).

12. 5. That the worst of this bondage is that they who lie under it are altogether
insensible of it. Where it is external and civil bondage men groanunder it,
would fain be rid of it (Exodus 2:23). But the poor deluded sinner, like some
distracted persons, plays with his chains.
6. That it is the most hurtful and most dangerous bondage:for it makes way
for and most certainly ends in eternaldeath. Death puts an end to other
bondage (Job 3:18, 19);but the worstof spiritual bondage follows after death.
You have in the text the law of sin and the law of death coupled together(see
also Romans 6:16, 21, 23).
(T. Jacomb, D. D.)
The law of the Spirit of life in Christ
R. S. Storrs, D. D.
1. Men of the world think that the gospelhas to do only, or chiefly, with death,
and that its atmosphere is generallyrepressive. But the fact is the reverse. The
gospelgives life for death, joy for sorrow;a conquering powerof soul to meet
the disability of the flesh; an abounding sphere beyond this world.
2. Every life force is mysterious. We cannot explain the forces of nature. Nor
can we explain the mystery of this unique transformation, but we may study
its effects and ask ourselves if they are realisedin us. Contemplate the change
wrought —
I. IN HUMAN ACTIVITIES. I will not selectone whose life has been
abandoned, but who is no strangerto religion, and who has led an outwardly
correctlife under the guidance of self-respect, andwith regard to the good
opinion of others. When renewedby the Spirit of God and freed from the law
of sin and death he comes under the controlof new influences. The love of

13. Christ constrains, notprudence or sagacity. The charm of the Scriptures and
of the sanctuaryis something never known before. Resistanceto sin is not, as
before, a feeble, prudential avoidance, but a vehement hate. Love for holiness
is ardent, and Christian work not a burden, but a joy.
II. ON ONE'S MENTALCONVICTIONS.I would not refer to the scoffer,
but rather to one who regards himself orthodox. He accepts Christianity as
the most rational interpretation of nature. He accepts also the historic Christ,
and redemption as well. But when such a personis born again, and sees God
as his own Father, and the Saviour as his own Redeemer;when he sees the
atonement, not as a philosophic scheme, but as a transcendentfact, involving
greaterresourcesthan those of creation, a patience and love that shrunk not
from the Cross, then a flood of light bursts on epistle, gospeland apocalypse,
and a glory in the future rises on his view which is unspeakable. This
intellectual elevationcomes not from a study of the catechism, from a course
of eloquent sermons, or from mere reflectionupon the Word of inspiration,
but as the result of that transforming power called"the Spirit of life in Christ
Jesus."
III. ON THE TEMPER OF HIS HEART. The ordinary attitude of a
thoughtful mind toward the realities of religion is one of wonder and
admiration. Yet all this sentimentality is inert and inoperative. There is no
personalaffectionfor the Saviour. Sometimes the characterof an
acquaintance is dim and commonplace, until some criticalexigencyarises
which gives beauty and worth to that character. Then a personaland
passionate attachmentis roused. So with the waking of the new life in the soul,
Christ appears in new and alluring loveliness. He seems no more afar off, but
near at hand, in closestfellowshipday by day. With such a Saviour, daily
duties are delights howeverhumble. The temper of heart is changedtoward
Christ's followers as well. The Christian loves his brethren for the Master's
sake. His love is not founded on socialor intellectual considerations, but grows
out of spiritual unity and kinship, because of likeness to Christ. This change of

14. temper and taste is the result of the law of the Spirit of life in Christ Jesus
alone.
IV. IN THE EXPECTATIONSOF THE FUTURE. All men, paganas well as
Christian, look forward to a future existence. Unconvertedmen hope to be
Christians before they die, but their ideas of the future are dim. With the
believer death is seento be but a transitional step, the mere portal to the
shrine. While the world's law is death in life, the gospel's law is life in death.
So the gospelfronts the world. Which is the better? Conclusion: Learn —
1. That it is in this gospelthat life asserts its freedom. All departments of
thought and effort, religious and secular, are alike ennobled and quickened.
2. This is a life which tends to consummation and perfection. The snow-bound
field lies bare beneaththe fetters of frost. It seems deadand barren, but with
the melting warmth of spring there comes a verdure in place of ice and snow.
All things are changed. So when this spiritual life force is allowedto exert its
renewing and transforming energyon the soul of man, life is perfectedand
crowned.
(R. S. Storrs, D. D.)
The Christian liberty achieved
W. Tyson.
The "therefore now" does not introduce an inference from the immediately
preceding argument — which could not warrant it — but one grounded on
the previously affirmed effectiveness ofthe gospelto accomplishthat for
believers which the law never could. The justifying ground of this discharge

15. from condemnation was setforth in Romans 3:21-26. The principle upon
which it proceeds was illustrated in Romans 5:12-21. The persons to whom it
is extended, and the new life of which they become the participators was
specifiedin Romans 6:1-11. The reasonfor the impotence of the law was
statedin Romans 6:14, and this impotence had supplied the theme for
illustration in Romans 7:6-25, and the powerof the gospelwhich had been
distinctly stated in ver. 6, with an eye to which the apostle had penned (ver.
25). Note —
I. THE LAW OF SIN AND DEATH FROM THE POWER OF WHICH
BELIEVERS OBTAIN DELIVERANCE IN CHRIST. It will be observedthat
the apostle does not speak oftwo laws, but of the one. Notthat the two things
are one, but that the one "law" pervades them both, and binds them together
(Romans 5:12-21;Ezekiel18:4; James 1:15; Ephesians 2:1-5; Ephesians 4:17-
19). This one law renders it impossible that the sinner can of himself regain
the possessionofinnocence and peace, andevermore impels him onwards and
downwards in the fearful descending circle of transgressionand punishment.
Man in the very actof sinning dies; or, being alreadydead, plunges into a still
deeper death (Hebrews 9:14).
II. THE SPHERE WITHIN WHICH LIBERATION HAS BEEN PROVIDED
— "In Christ."
1. In Christ the double necessityofman's case has beenprovided for; the two-
fold difficulty has been solved;the one by the death of the Son of God, the
other by His life (Romans 4:25, cf. 5:18, 21).
2. The actual liberation is conferredon men only as they become united to
Christ. It is indeed true that there has come a dispensationof grace and
renewedprobation to all men; but the actualdischarge from condemnation,
and the liberty from the "law of sin and death," do not come to any but to
those who are found in Christ by faith (cf. Ephesians 1).

16. III. FOR ALL THOSE WHO ARE IN CHRIST THE LIBERATION IS
ACTUALLY ACCOMPLISHED.
1. "There is therefore now no condemnation to them which are in Christ": He
was condemned on their account, and they were condemned in Him. He died
for their sins, and they died in Him (Romans 6:7, 8).
2. The liberation from sin is securedto believers in the active life; "for the law
of the Spirit of life," etc.(1)The law of sin is a law of death; and the "law of
the Spirit" is a law of life. Sin deals death, and thereby perpetuates both itself
and its punishment; but "the Spirit" inspires life, and thereby liberates both
from sin and death, and insures everlasting victory and blessedness.(2)But
how does the law of this new life in Christ exert within us its liberating power?
Does it seize upon us from without, as the Spirit of inspiration seized upon the
prophets? Or does it come upon us as a new constituent element of being? Or
is it not the law of a new life which is infused into our spirit by the Spirit of
God?(3)The new law acts upon the conscience through the medium of the
light and truth of the gospel(John 17:3; 2 Corinthians 4:6; 1 Peter1:23). This
living and abiding Word supplies —(a) That precious knowledge ofthe
redemption in Christ which provides peace for the guilty conscience.(b)That
knowledge ofthe royal and perfect law of liberty which is a sure and sufficient
guide for conscience in the practicallife.(c) That knowledge ofGod, as a God
of love, as our God and Father in Christ, which imparts joyous courage and
prevailing powerto conscience. Conclusion:
1. Secure this glorious liberty.(1) Ponder well the terrible powerof this law,
and the dreadful consequencesofremaining beneath its dominion.(2) There is
now in Christ a perfectliberty from this law available for all who will accept
it. Lay hold, by faith, of the hope now setbefore you in the gospelof Christ.

17. 2. Having securedthis inestimable liberty see that you hold it fast.
(W. Tyson.)
The law of the Spirit of life in Christ
R. Haldane.
I. THE LAW OF THE SPIRIT signifies the power of the Holy Spirit, by
which He unites the soul to Christ, in whose righteousness ittherefore
partakes, and is consequentlyjustified. This law is the gospel, whereofthe
Holy Ghostis the Author, being the authoritative rule and the instrument by
which He acts in the plan of salvation. It is the medium through which He
promulgates the Divine testimony; by which also He convinces of sin and
testifies of the almighty Saviour. The gospelmay be properly denominated a
law, because it bears the stamp of Divine authority, to which we are bound to
"submit" (Romans 10:3). It requires the obedience of faith (Romans 1:5;
Romans 16:26); and when men refuse this submission, it is saidthat they have
not "obeyedthe gospel" (Romans 10:16). Although, therefore, the gospelis
proclaimed as a grace, it is a grace accompaniedwith authority, which God
commands to be received. Accordingly, it is expresslycalled a "law" (Isaiah
2:3; Micah4:2); and in Psalm 110:2, referring to the powerexerted by its
means, it is said, "The Lord shall send the rod of thy strength out of Zion.
Rule thou in the midst of thine enemies" — namely, by thine almighty power.
The gospel, then, is the law of the Spirit by which He rules, and the rod of His
strength, by which He effects our salvation, just as, in Romans 1:16, it is
denominated "the power of God unto salvation." The gospelis itself called
"the Spirit," as being administered by the Holy Spirit (2 Corinthians 3:8).
II. THE GOSPELIS THE LAW OF THE SPIRIT OF LIFE, the ministration
of which "givethlife," in opposition to the "letter" or old covenantthat killeth
(2 Corinthians 3:6; cf. John 6:63; Ezekiel37:14;1 Corinthians 15:45). Christ

18. is the life itself, and the source of life to all creatures. But here the life is that
which we receive through the gospel, as the law or powerof the Spirit of life in
Christ Jesus, whichthe apostle calls "the life of God" (Ephesians 4:18).
III. THE LAW OF THE SPIRIT OF LIFE IN CHRIST JESUS. Jesus Christ
is set before us in two aspects. As God, the Spirit of life resides essentiallyin
Him; but as Mediator, the Spirit of life has been given to Him to be
communicated to all who are one with Him. On this accountthe Spirit was not
given in His fulness (John 7:39) till Jesus Christas Mediatorhad entered into
heaven, when the Father, solemnly receiving His satisfaction, gave this
testimony of His acceptance, in pouring out the abundance of the Spirit on His
people (John 16:7; Ephesians 1:3). That the Spirit of life is in Jesus Christ, not
only as God, but also as Mediator, is a ground of unspeakable consolation. It
might be in Him as God, without being communicated to men; but as the
Head of His people, it must be diffused through them as His members, who
are thus complete in Him. Dostthou feelin thyself the sentence ofdeath?
Listen, then "This is the record, that God hath given to us eternal life; and
this life is in His Son." "I am come that they might have life." "Because Ilive
ye shall live also." This life, then, is in Jesus Christ, and is communicated to
believers by the Holy Spirit, by whom they are united to Christ, and from
whom it is derived to all who through the law of the Spirit of life are in Him.
(R. Haldane.)
Law of the Spirit of life
H. Wilkes, D. D.
The "law" in the text, whether that of "the Spirit of life in Christ Jesus," or
that "ofsin and death," is a constraining influence — a moral force, an active
power— an agencythat acts mightily on the soul. And it is plain from the
statements made regarding them, that these laws respectivelyare paramount

19. at the time; they governthe whole being, either one or the other sits upon the
inner throne of a man and governs him. It is a matter of life and death — of
happiness or of misery, of freedom or of slavery, of everlasting wealor eternal
woe.
I. THE INQUIRY RELATES TO THE LAW OF SIN AND DEATH. This
must be an influence or force which is evil, which is the parent of sin, driving
us along in the path of transgression, and which is not only of the nature of
spiritual death, but which also issues in eternaldeath.
1. In order that we may ascertainits nature, let some thought be given to the
process by which it is first establishedin the human soul.
2. As a mighty force this law is seenin those ruling passions of mankind which
discard the authority of God. What is supreme love of money but self-
gratificationat the expense of one's allegiance to the MostHigh.
3. We further discoverthe might of this law of sin and death in the sins of man
againsthis fellow man. When one overreaches anotherin trade, does he not
gratify his desire for gain at the expense of another?
II. SOME GENERALCHARACTERISTICSOF THIS LAW.
1. It is often subtle in its actings.
2. It is a law of death as well as of sin.

20. 3. It is slavery. This law of sin and death befools and degrades, and it is an
unmitigated despotism. Woe to the soul under its unrestrained power!
4. It has had control universally.
III. WE HAVE TO ASK CONCERNING THE LAW OF THE SPIRIT OF
LIFE IN CHRIST JESUS. "The Spirit of life in Christ Jesus."
1. It is a Divine implantation. "The Spirit of life" is undoubtedly "the Holy
Spirit," who is the Author of spiritual life in the soul. "When He cometh, He
shall convince the world of sin." Until He speaksinwardly, the mind seems
unaware of the presence and powerof the law of sin and death. It is also His
gracious office to attractthe soul to a vital union with Christ. Under the
blessedlight which He kindles around and within the heart, the redemption of
Christ appears in its true aspectas most full, glorious, and adapted to save.
2. As the other is a law of Sin and death, this is one of obedience and life. Self-
love now seeksits gratificationin pleasing God and doing His will.
3. Observe throughout that it is in Christ Jesus. To those who receive Him, He
gives the privilege to become the sons of God. The Cross of Christ slays the
enmity of the heart.
IV. THIS LAW SETS FREE FROM THE OTHER. If it be establishedas the
governing principle the other cannotbe. They are in their own nature
opposites. Self-love is gratified in the one case, in oppositionto the claims of
God and the well-being of others; in the other, by obedience and devotion to
the supreme law of our being, love to God and man. Conclusion:

21. 1. The adaptation of the religion of Christ to man.
2. We discoverwhere true freedom and true happiness are found.
3. What we all need, and what the world needs, is to be delivered from the law
of sin and death by the working in us of this ennobling force. What a glorious
objectof pursuit! How wellworth all self-sacrifice!
(H. Wilkes, D. D.)
Believers are freed through the law of the Spirit of life
J. Gage, B. D.
I. THE DELIVERANCE OBTAINED —
1. By nature we are all (chaps. 6, 7) in spiritual bondage. We are "soldunder
sin," and so necessarilyare under death (Romans 5:12). The law of sin and
the law of death are one and the same principle disclosing itselfin different
manifestations and degrees.Poisonous fruit is sapworkedup, legitimately
developed.
2. This evil principle drives man from God.(1)As it is darkness (1 John 1:5-7;
1 John 2:9), it drives him from the fountain of soul light.(2) As it is death,
from the fountain of life (Acts 17:28).
3. From this evil principle believers are made free. Not from death, though its
sting is takenaway; nor even from sin perfectly. But over againstdeath faith

22. sees the resurrection placed, and overagainstsin the unblemished perfection
of the redeemed.
II. THE AGENCY WHEREBYTHIS DELIVERANCE IS
ACCOMPLISHED. Law counteracting law.
1. The term "law" may mean —(1) A certain code like the Decalogueand the
laws of nations.(2)A principle operating with all the regularity and fixedness
of statute — in which sense laws ofthought, gravitation, refraction, are laws.
2. The latter is the signification here.(1)The "law of the Spirit" this new
victorious law is called. It is contrary to whateveris of the flesh. In its origin,
nature, mode of working, it is Divine. From God it comes. ForGod it moves.
To God it leads.(2)It is the law of the Spirit of life. As the same Spirit is
named the Spirit of wisdom, counsel, etc. (Isaiah 11:2), of holiness (Romans
1:4), of truth (John 14:17; John 15:26), because He makes wise, holy, leads
into all truth, so He is here named the Spirit of life, as He leads into life, and
works life. Of all soul life He is the Author, Promoter, Regulator, Perfecter
(John 6:63; 1 Peter 3:18). This law of the Spirit of life as the strongerman
casts out the strong (Luke 11:22). Water poured into a vesselexpels the air.
III. THE SPHERE WITHIN WHICH THIS AGENCY IS SO EFFICIENTLY
OPERATIVE. Like laws of nature, it works within certainlimits. Iron, not
glass, willconduct electricity. Dews, droughts, hurricanes are conditioned by
varied zones of atmospheric circumstances;so outside the regionof "being in
Christ Jesus"the law of the Spirit of life does not effectits hallowing results
upon our souls. Within that radius, however, its might is sovereign. It frees
believers. Conclusion:Note —

23. 1. The urgent importance of ascertaining which of these laws is supreme in
our soul. If not conscious ofresistanceto the law of sin, we are under its sway.
We may even be troubled about the commissionof certain sins, and give heed
to certain duties, and yet be in utter servitude to it (Ezekiel33:31).
2. The great need of asking the promised Spirit (Matthew 7:11: Luke 10:13).
Regeneration, sanctificationonly obtainable through His power.
3. The duty of consciouslyliving in this freedom, not confusing liberty with
license (Luke 1:74, 75). Carefulness againstpresumption and despondency
alike is indispensable (Ephesians 6:11-13).
4. The strong consolationofknowing that ultimate perfection canbe
calculatedupon with all the certainty of a result of "law." Giventhe reign of
the law of the Spirit of life in a soul, then amid and in spite of all conflicts the
beauty of the renewed life will be patent and increase (Psalm138:8; Hebrews
12:23;Hebrews 13:21).
(J. Gage, B. D.)
The law of the Spirit frees from the law of sin
T. Jacomb, D. D.
Note —
1. The Spirit frees from the law of sin. In reference to this you may consider
Him either essentiallyas He is God, or personally. As it is the Son's proper act
to free from the guilt, so it is the Spirit's proper actto free from the powerof
sin, it belonging to the Sonto do all without and to the Spirit to do all within.

24. That which God once said in reference to the building of the temple — "Not
by might, nor by power, but by My Spirit" — is applicable here.
2. This is done by the Spirit of life. This refers either to the Spirit as He is a
living Spirit, or refers to the time when the Spirit quickens and thus
regenerates, orto the method of regenerationitself. The Spirit who renews,
when He renews, by renewing, brings sin under.
3. It is the law of the Spirit by which this is done. Here is law againstlaw, the
powerand efficacyof the Spirit againstthe powerand efficacyof sin
(Ephesians 3:20). The law of sin has a moral and a physical power;and so
with the Spirit. He hath His moral power, as He doth persuade, command,
etc.;and He hath His physical power, as He doth strongly, efficaciouslyincline
and impel the sinner to such and such gracious acts;yea, as He doth
effectually change his heart, make him a new creature, dispossesssinof its
regency, and bring him under the government of Christ. And herein the law
of the Spirit is above the law of sin. Set corrupt nature never so high, yet it is
but a finite thing, and so hath but a finite power;but the Spirit is an infinite
being, and puts forth an infinite power. For the better opening of the truth in
hand, note —
I. THE NECESSITY, SUFFICIENCY, EFFICACYOF THE POWER OF
THE SPIRIT IN FREEING MEN FROM THE POWER OF SIN.
1. The necessityof the power of the Spirit. Omnipotency itself is requisite
thereunto; that is the strong man which keeps the palace till Christ, through
the Spirit (which is strongerthan it), comes upon it and overcomes it. The
powerof nature can never conquer the powerof sin, for nature's greatest
strength is on sin's side. That the powerof the Spirit is thus necessaryif you
considerthat —

25. (1)Sin is in possession.
(2)It hath been so a long time.
(3)Its dominion is entire; it hath all on its side.Whenthere is a party within a
kingdom ready to fall in with the foreign force that comes to depose the
tyrant, he may with more facility be vanquished; but if all the people
unanimously stick to him, then the conquestis the more difficult. Christ said,
"The prince of this world cometh and hath nothing in Me";so the poor sinner
may say, "The sin-subduing Spirit comes, but He finds nothing in me to close
with Him."(4) The natural man likes the powerof sin.
(5)Sin is very resolute for and in the maintaining of what it hath; it will fight it
out to the last, and die rather than yield.
(6)Satansets in with it, and upon all occasions gives it all the help he can, as
allies do.
2. Its sufficiency. As Christ is able to save to the utmost from sin's guilt, so the
Spirit also is able to save to the utmost from sin's power. God once said to
Paul, "My grace is sufficient for thee" (2 Corinthians 12:9). Now, as that
grace is sufficient to bear up under the heaviestafflictions, so this grace is
sufficient to bring down the strongestcorruptions. Who is sufficient for these
things? Why He, and none but He, who hath infinite power.
3. Its efficacy.(1)He doth not only in a moral way advise, counsel, persuade
the sinner to castoff sin's bondage, but puts forth an insuperable strength

26. upon him, and so goes through with the work.(2)When He comes aboutthis
or any other saving act, He doth not leave the sinner's will in suspense, but, in
a way congruous to its liberty, He overcomes anddetermines it for God
againstsin, so as that it shall neither hesitate nor make any resistanceto His
grace.
II. IN WHAT WAYS THE HOLY SPIRIT DOTHEXERT HIS POWER.
1. He effectually works upon the understanding, that being the leading
faculty.(1) Whereas He finds it under darkness, He acts as a Spirit of
illumination, filling the soul with saving knowledge. It required Omnipotency
to say, "Let there be light"; no less a poweris requisite to the saving
enlightening of the sinner (Ephesians 5:8). But this being done, sin is broken
in its powerby it; for ignorance is one of its royal forts.(2) Whereas it lies
under sad mistakes, therefore the Spirit doth rectify it and makes it to judge
aright.(3) Whereas it is full of high and proud thoughts, of strange
imaginations and reasonings, He casts them down (2 Corinthians 10:5).
2. He then proceeds to the will.(1) Of all the faculties, sin contends most for
the will, which, when it hath once gained, it will not easilypart with. And so,
too, the Spirit contends most for the will. He puts forth the greatestefficacyof
His grace forthe setting of that right and straight for God, that it may choose
and cleave to His holy commands in opposition to the laws and commands of
sin.(2) Yet though He acts thus efficaciously, He doth not at all violate its
liberty, but exerts all this power in such a way as agrees with that liberty
(Psalm 110:3;Song of Solomon 1:4). He removes that averseness,
obstinateness, reluctancy, thatis in it againstwhat is holy and spiritual.
3. In acting on the affections, He disengagesthem from sin, and sets them
directly againstit, and so freeing the sinner from the love of sin.Application:

27. 1. Let such who desire this mercy betake themselves to the Spirit for it.(1) See
that you pray in faith, believing in the sufficiencyof His power.(2)Let all
other means be joined with prayer. They are but means, and therefore not to
be relied upon; yet they are means, and therefore not to be neglected.
2. Let such who are made free from this law of sin own the Spirit of life as the
author of their freedom, and ascribe the glory of it to Him.
3. Greatly to love and honour the Spirit.
4. As you have found the law of the Spirit in your first conversion, so you
should live under the law of the Spirit in your whole conversation.
5. Setlaw againstlaw — the law of the Spirit againstthe law of sin.
(T. Jacomb, D. D.)
The believer's freedom from the law of sin
JabezBunting, D. D.
I. THE LEADING TERMS OF THE TEXT.
1. By the "Spirit of life" we are here to understand the Holy Ghost. Men are
spiritually dead; the animal and intellectual life remains; but the spiritual life
— the life which connects man with, and qualifies him for the enjoyment of
God — was extinguished by the fall, and can only be restored by the "Spirit of
life." And hence we are said to be "born again" of the Spirit. And as it is His

28. office to restore spiritual life, so He maintains it. All "good" comes fromHim
and depends on Him.
2. He is called "the Spirit of life in Christ Jesus." Because—(1)We are
indebted to Christ for the gift of the Holy Spirit. It is owing to Christ's
meritorious sacrifice that we are enabled and entitled to receive the Spirit.(2)
It is the office of Christ to dispense the Spirit. From His "fulness" it is that we
are to "receive graceupon grace."
II. THE LAW OF THE SPIRIT OF LIFE IN CHRIST JESUS. By this we are
to understand the gospel, applied by the Spirit's powerto the hearts of men.
The gospelis often calleda law — "The perfect law of liberty"; "The isles
shall wait for His law";"The law of Messiahshall go forth from Jerusalemto
the ends of the earth." What law everwent forth from Jerusalemto the ends
of the earth but the gospel?
1. A law is an enactment or command issuing from supreme authority, fully
published and made known, and enforcedby sanctions of reward to the
obedient, or of punishment againstthe disobedient. This constitutes, when it is
published or made known, the rule of action, the standard of character, and
the ground of decisionand judgment; this is law in general. The gospel
answers to this generaldefinition in every particular.(1) It is an enactment or
command. It comes with authority. It is not a statementof historical facts, an
exhibition of truth, a collectionofpromises only; it comes to us with authority,
that the facts should be credited, the truths received, the blessings included in
the promises soughtby us; so it may be said of us that we are God's witnesses
that the gospelis a "law." Where there is no knowledge ofthe gospelthere
can be no obligation to receive it; but the moment the gospelcomes to a man,
from that time it becomes binding upon his conscience,and it is at his peril if
he neglector disobey it.(2) It is enforcedby sanctions;there is reward to the
obedient, punishment for the disobedient.(3)It issues from the highest

29. authority in the universe.(4) It is duly published and made known. Whatever
may be said of the condition of those who live in the "dark places of the
earth," generally speaking, atleast, ignorance ofthe gospelamong ourselves is
wilful, and therefore criminal.(5) It constitutes the standard of characterand
the rule of decision. "Godwill judge the secrets ofall hearts," says Paul,
"according to my gospel."
2. But why is it called the Spirit's law? Because itis the instrument by which
the Spirit most efficiently operates upon the understanding, the will, the
conscience, andthe characterofthe man. By, and with it, he operates with the
force and the authority of a law, overcoming and reducing and governing the
mind. The powerthat accomplishes the greatwork of regenerationis the
powerof the Spirit; but the instrument He employs is the "Word of truth."
III. THE LAW OF SIN AND OF DEATH.
1. By this some understand the moral law consideredin its application to
fallen man, as the covenantof works. This law, when given to man innocent
and holy, in the possessionofDivine and spiritual life, was welladapted to his
case. Butwhen man became a transgressor,then that which "was ordained
unto life" beganto operate unto death. It is the "law of sin" to all the
unconverted, its very object being to "make sin appear exceeding sinful." By
the law is the knowledge ofsin. Let a man apply it to his own character, and it
will prove, to the conviction of his conscience, thathe is a sinner; and, of
course, whereverit proves sin it pronounces the sentence of death. "The soul
that sinneth, it shall die."
2. But others understand (and the generalscope of St. Paul's argument is
favourable to the opinion) the sinning principle in the nature of fallen man.
Wherever this principle of unsubdued enmity to Godand holiness exists in the

30. heart, it will manifest itself in outward acts of sin. And these acts become
habits, by repetition; and thus sin becomes master. There his law is "a law of
death." Wherever there is sin in the root, there is death in the fruit; "the end
of these things is death." "Sin, when it is finished, bringeth forth death."
IV. THE LAW OF THE SPIRIT OF LIFE MAKES US FREE FROM THE
LAW OF SIN AND DEATH."
1. This is true of the law of sin and death, understood as the covenant of
works, the brokenmoral law. It is in reference to this that the apostle seems to
be speaking in ver.
1. Before they were "in Christ," they were condemned by the law for having
broken it. But no soonerdid they put their souls, by penitence and faith, into
the Saviour's bands, than all the mass of transgressionsand guilt which rested
upon them was removed. And now "there is no condemnation," they are
"made free from" the condemnatory demands of the moral law, from the
curse of the covenantof works.
2. But true believers are delivered from the sinning principle which
contaminates our fallen nature. "Sin shall have no dominion over you."
V. PRACTICAL INFERENCES. The salvationof Christ is —
1. Of indispensable necessity. It is, in fact, "the one thing needful"; "our souls
without it die."

31. 2. A present salvation. "The law of the Spirit of life in Christ Jesus hath made
me free."
3. That connectedwith satisfactoryevidence of its existence. St. Paul does not
speak as if he were at all doubtful; as if it were a business of mere conjecture
or probability, of inference or anticipation. He had a consciousness ofhis
freedom.
4. A personalaffair. The law of the Spirit of life in Christ Jesus hath made me
free.
(Jabez Bunting, D. D.)
Freedomfrom law achievedby law
PercyStrutt.
We see this principle at work in the material world. A higher law comes into
play and overrides ordinary law. Thus dynamic law subjugates mechanical
force, as in the steamengine; chemicallaw, in turn, annihilates dynamic force;
and intellectual poweris superior to vital law, and moral to intellectual. The
lowerlaws take effectupon the lowernatures. The mechanicallaw of
gravitation affects stones;but let a higher law of affinity come into operation,
and those stones will be transformed into other combinations, such as gases,
which will be above the laws of gravitation, and will form food for plants, etc.
Mechanicallaw, howeverapplied, cannot convertstones into bread. Chemical
law can. If you mechanicallypound ice or melt it, you can getnothing but
water; but chemistry transforms it into power, and gas, and food. In the text
the apostle is presenting to us in the kingdom of grace whatis taking place in
the kingdom of nature — law conquering law — e.g., a human body subjectto

32. chemicallaw ferments, putrefies, decays;but the vital law holds all these in
check. It is only when the higher vital law is gone that the lowerlaw reigns.
(Percy Strutt.)
The two laws
T. Chalmers, D. D.
I. WHAT IS MEANT BY "LAW."
1. Law is an authoritative code framed by a masterfor the regulation of his
servants. But when we speak of the laws of nature, we denote the process by
which events invariably follow eachother. The law which accountable
creatures are hound to obey is one thing; the law, in virtue of which creatures
are always found to make the same exhibition in the same circumstances, is
another.
2. It is not difficult, however, to perceive how the same term came to be
applied to things so distinct. For law, in the first sense ofit, is not applicable to
a single command which may never be repeated. True, like all the others, it is
obeyed, because of that generallaw by which the servant is bound to fulfil the
will of his master; yet it does not attain the rank of such a denomination
unless the thing enjoined be habitual. Thus the order that doors shall be shut,
or that none shall be missing after a particular hour, or that Sabbath shall be
observed, may be characterisedas the laws of the family — not the random
orders of the current day. Now this common circumstance of uniformity has
extended the application of the term "law." Shouldyou drop a piece of heavy
matter, nothing is more certain nor more constantthan its descent — just as if
constrainedso to do by the authority of a universal enactmenton the subject,
and hence the law of gravitation. Or, if light be made to fall on a polished
surface, nothing more mathematically sure than the path by which it will be
given back again to the eye of the beholder, and hence in optics the law of
reflection. Or if a substance floatupon the water, nothing more invariably

33. accurate than that the quantity of fluid displacedis equal in weightto that of
the body which is supported; and all this from a law in hydrostatics. But the
difference lies just here. The one kind of law is framed by a living master for
the obedience ofliving subjects, and may be called juridical law. The other is
framed by a living master also, for it is God who workethall in all; but
obedience is rendered by the force of those natural principles wherewiththe
things in question operate in that one way which is agreeable to their nature.
This kind of law would by philosophers be called physical law.
II. IN WHICH OF THESE TWO SENSES SHALL WE UNDERSTAND
"LAW" IN THE TEXT. To determine this, we shall begin with the
considerationof —
1. The law of sin and death. It is quite obvious that this is not a law enactedin
the wayof jurisprudence. It is neither more nor less than the sinful tendency
of our constitution. It is calleda law because, like the laws of gravitation or
electricity, it has the property of a moving force, inasmuch as it incessantly
aims after the establishmentof its own mastery. Death comes as regularly and
as surely in the train of our captivity to sin as the fruit of any tree, or the
produce of any husbandry, does by the laws of the vegetable kingdom.
2. The law of the Spirit of life just expresses the tendency and the result of an
operative principle in the mind that has force enough to arrest the operation
of the law of sin and death. The affectionof the old man meets with a new
affectionto combat and to overmatch it. If the originating principle of sin be
shortly describedas the love of the creature, the originating principle of the
spiritual life might also be briefly described as the love of the Creator. These
two appetites are in a state of unceasing hostility. The flesh lusteth againstthe
spirit, and the spirit againstthe flesh.

34. III. THE SECOND OF THESE LAWS.
1. Is called—(1) The law of the Spirit, because referable to the Holy Ghost, by
whose agencythe new moral force has been made to actuate the soul and give
another direction to the whole history.(2) The law of the Spirit of life, because
he in whom this law is seta-going is spiritually minded; and as to be carnally
minded is death, so to be spiritually minded is life. It is like the awakening of
man to a new moral existence, when he is awakenedto the love of that God
whom before he was glad to forget; like a resurrection from the grave when,
arousedfrom the deep oblivion of nature, man enters into living fellowship
with his God. It is only now that he has begun to live.
2. When does this visitation of the Spirit descendupon the soul? This is shown
by the words "In Christ Jesus."As surely as when you enter a garden of
sweets one ofyour senses becomesawakenedto the perfumes; as surely as
when emerging from the darkness of a close apartmentto the glories of an
unclouded day another of your sensesis awakenedto the light and beauty, so
surely when you enter within the fold of Christ's mediatorship, and are united
with Him, then there is an awakening ofthe inner man to the beauties of
holiness. We refer to a law of nature, the impression of every scene, in which
he is situated, on the senses ofthe observer; and it is also by the operation of
such a law that, if in Christ, we become subject to a touch that raises us to
spiritual life, and maketh us susceptible of all its joys and all its aspirations.
3. What have we to do that we may attain this condition. I know of no other
instrument by which the disciple is grafted in Christ Jesus, evenas the
branches are in the vine, than faith. And "the Holy Ghostis given to those
who believe." "The promise of the Spirit is unto faith."
(T. Chalmers, D. D.)

35. Deliveredfrom the law of sin
Prof. J. A. Beet.
Sin and death are partners of one throne and issue one law (cf. vers. 14, 21).
To obey the one is to obey the other. In former days Paul was compelled to do
the bidding of sin. But the Holy Spirit has set him free by making His own will
the rule of Paul's life. Just so a conqueror, by setting up his own laws in a
conquered country, makes the former laws invalid. That the country obeys the
new laws is a proof of conquest. Similarly, the presence and guidance of the
Spirit have made Paul free front the rule of sin. This is not a change of
bondage, but freedom from all bondage. Forthe law of the Spirit is the will of
our Maker, and therefore the law of our being. And to obey the law of our
being is the only true freedom. "In Christ." Paul's deliverance took place
objectively in the human body of Christ (Romans 3:24); subjectively, by
Paul's spiritual union with the risen Saviour(Romans 6:11).
(Prof. J. A. Beet.)
Free from the law of sin and death
Thomas Horton.
I. THE MISERYOF ALL MEN BY NATURE. And that it consists ofa state
of bondage and captivity, which is here in this Scripture calledthe law of sin
and death. We shall speak of the law of sin. Sin, in those which are
unregenerate, does exercisea tyrannical powerand authority over them,
therefore it hath the denomination of a law given unto it; not that it hath
anything which is goodor lawful or regular in it, for it is properly the
transgressionof a law. But it is calleda law in regard of that rule which it
bears in the hearts of all those that are entangledwith it. This is the condition
of sin, that it carries with it the nature of a law to the subjects of it. First, in
the constantactings of it; sin is like a law so. Things which are actedby law
they are acted with a greatdeal of constancy. The ordinances of heaven and

36. earth, the sun, moon, and stars, they keeptheir course by a settled decree
which is upon them. Even so is it also with those who are carried by this law of
sin; it is that which is usual with them, they make a constant course and
practice of it as their trade and life. Secondly, it hath the motion of a law in
that men are carried to it powerfully and irresistibly without opposition. So is
sin to an unregenerate person;it commands him and has powerover him, it
rules and reigns in him. This is first of all grounded upon that curse which
was laid upon man for his first rebellion. But, secondly, sin gets a greatdeal of
powerby custom, which has the force of a secondnature with it, and in that
regard the notion of a law. The Ethiopian may as soonchange his skin, and
the leopardhis spots, as they may ceaseto do evil that are accustomedto it.
Now, for the further illustration of it, we may take notice of the misery of this
bondage in these following aggravations.First, in the subject of this thraldom;
and that is the soul itself — the immortal soul — that part of man which had
the image of God in a specialmanner imprinted upon it. For this to be in
slavery and servitude is a very sad business indeed. We know in the wayof the
world how bondage is usually aggravatedfrom the quality and condition of
the personthat is brought into it. Secondly, considerit also in the persons
which men are in thraldom to by it, and that is to Satanand his instruments.
For a man to be in bondage to a strangerit is not very desirable, but to be in
bondage to an enemy or adversaryis very abominable. Thirdly, there is an
aggravationalso in it from the nature and quality and condition of the
servitude itself, in all the circumstances ofit. Of all servants we count them to
be in the worse case thatare sold. To this we may further add the
insensibleness ofthis their condition which is usually attendant hereupon. We
count them most desperatelymiserable who discern not the misery which they
are in, as mad men that sing in their chains. And so much may be spokenof
the first branch of a natural man's captivity, as it is considerable in his
thraldom to evil expressedhere in the text by the law of sin. The secondis as it
is considerable in his obligation to punishment: and that is here also expressed
by the law of death, which is added and joined to the other and goes along
with it. There is a three-fold death which the Scripture makes mention of, and
they are all of them the wages ofsin. First, natural death, which consists in the
separationof the soul from the body (chap. Romans 5:12). Secondly, there is
also a spiritual death, which consists in a deprivation of the image of God

37. upon the soul, and the withdrawing of His favour from it. When a man is void
of all grace and comfort too, he is then thus far in a state of death (Ephesians
2:1). Thirdly, there is eternal death also, which consists in the separationof
soul and body from God foreverin hell. Therefore let us accordinglylook
upon sin and death in this conjunction. Let us not separate ordivide these
things which God hath thus put together, but in all temptations to the one
think of the other.
II. The secondis the HAPPY RECOVERYAND RESTORATION OF
BELIEVERS BY GRACE in these words, "The law of the Spirit of life in
Christ Jesus hath made me free." First, here is the remedy itself which is
mentioned, "The law of the Spirit of life which is," etc. Where, first, of the
meaning of the words. First, there are three terms here before us; there is life,
and the Spirit of life, and the law of the Spirit. By life here we are to
understand the grace ofholiness and sanctification. Bythe word Spirit joined
to life we are to understand either the original, because it is wrought by the
Spirit, or the activity and intention of it. By the law of the Spirit we are to
understand the powerand efficacyof it. Forlaw it is a word of command and
hath prevalency with it. Now the point which is here observable of us is thus
much, that in the human nature of Christ there is a law of the Spirit of life.
There is a fulness and sufficiency of all grace and holiness in Christ
consideredas He was man. This the Scripture doth sufficiently intimate and
confirm unto us in sundry places of it, as in Colossians1:19, "It pleasedthe
Father that in Him should all fulness dwell." This was requisite thus to be
upon a two-fold ground and considerationespecially — First, in regard of the
personalunion of His human nature with His Divine. Secondly, as this was
requisite in regard of His personalunion, so also in regard of His work of
mediatorship. First, take it in the preparatory reference;and so the Spirit of
life in Christ, it did fit Him and dispose Him and qualify Him for the work of
the mediatorship. This we may conceive it to have done in these respects —
First, in the sanctifying of the flesh of Christ in the womb of the Virgin.
Secondly, it also dignified this nature and advanced it above all other
creatures. Thirdly, this Spirit of life in Christ it did also fill His human nature
with as much grace as it was capable of, and with all these perfections
whereunto the nature of grace doth reach and extend itself. Again, further, it

38. is also considerable in the exertions and transactions of it. Whatever Christ
did as mediator, He was more particularly enabled hereunto from this Spirit
of life. As first of all, it was this which quickened Him and encouragedHim in
His entrance upon it. Secondly, it likewise sustainedHim, and upheld Him in
the very performance itself. Thirdly, in that moreover it at last revived Him
and raisedHim from the dead. Adam, he brought down our nature and
subjectedit to a greatdeal of disparagementby his transgression;but Christ
by His purity and holiness hath set it up, and takenoff that disparagement
from it which was formerly upon it. Again, further, here is comfort as to the
point of continuance of grace and perseverance init. Forasmuchas that grace
and holiness which we now partake of under the gospel, it is in goodand safe
hands. The grace which we had given us in Adam we lost, but that grace
which we have now in the new covenant we have it upon better and surer
terms, being such as is now rooted in Christ as the proper subject of it. This
law of the Spirit of life it is in Christ Jesus. The secondis the efficacyof this
remedy upon St. Paul and all other believers, "Hath made me free from the
law of sin and death": where the remedy is as large as the disease, andthe
plaster as broad as the sore. Here is the law of the Spirit in opposition to the
law of the flesh, and the law of life in opposition to the law of death in us.
First, as to matter of justification. This holiness of Christ it frees us from the
law of death and condemnation. But secondly, it holds goodin point of
sanctificationlikewise.The pure and holy nature of Christ is the spring and
original of all holiness in us. "And of His fulness do we all receive, and grace
for grace,"as the apostle tells us (John 1:12). The Spirit of God does not
bestow grace upon us immediately, but he bestows it upon us through Christ.
Let us learn from hence to bless God for Christ, and give Him the glory of His
own holiness in us.
(Thomas Horton.)
Spiritual emancipation
T. G. Horton.

39. The word "law" may denote commandment, or the customary habit or state
of any creature. In the one sense we talk of the laws of God, or the laws of
kings;in the other sense we talk of the laws of nature, of matter, or of mind. It
seems much better to understand the verse according to the secondor
subjective use of the word "law," and then its reference is seento be to the
believer's sanctification.
I. MAN'S NATURAL STATE OF MORAL, THRALDOM.
1. There is a principle of depravity in every human heart (Romans 3:23;
Galatians 3:22). The whole work of Christ, as tasting death for every man, is
basedupon the assumption that all the world is guilty before God; for if not,
there must be some for whom Christ has not died, inasmuch as they neededno
atonement. Yet where are these to be found? This principle of evil may be
describedaccording to its various modes of manifestation. It is —
(1)The love of the creature, in opposition to the love of the Creator.
(2)Self-will, or self-assertion, in opposition to the will of Godand the
requirements of His law.
(3)Sensualism, in contrastwith that which is intellectual and spiritual.
(4)Pride and self-preference.
(5)Selfishness andself-seeking.
(6)A tendency to falsehoodand guile.

40. 2. This principle operates with the regularity of a natural law, determining all
our volitions and affections. Mansins with the same certainty that an apple,
loosenedfrom the tree, drops to the ground. It is natural for the sun to rise
and set, for the moon to wax and wane, for the tides to ebb and flow, for the
seasonsto revolve, and for the generations of men to be born and die: to do
otherwise, in any of these instances, would imply a miracle or a violence done
to the uniformity of nature. So likewise it is natural and inevitable that men,
unrenewed by grace, should sin.
3. This law of sin is likewise a law of death. God by express enactment has
appointed death as the wagesofsin. "The soul that sinneth, it shall die." But
in addition to that external decree, there is an internal tendency in sin to
fructify in death (James 1:15), and to destroy the life of the soul.
II. THE STATE OF MORAL FREEDOMACHIEVED FOR US BY THE
GOSPEL.
1. There is a principle of life in them that believe. They live, by having their
minds enlightened with the knowledge ofGod, by feeling the burden of their
sins removed, and by being able to look up to God with filial confidence and
trust, by having the consciencecleansedfrom dead works to serve the living
God, by being inspired with new emotions, animated by new aims.
2. This life is imparted and sustained by the Holy Ghost. It is not self-
generated, but it is given from above. He who receives it is born of the Spirit.
3. This principle of life operates with the regularity of a law. The Spirit takes
up His residence in the breast of the converted man, and goes on working till

41. every thought is brought into subjection to Christ, and the work of the
believer's sanctificationis complete.
4. This Spirit of life is realisedonly by our being in Christ.
(T. G. Horton.)
COMMENTARIES
Ellicott's Commentary for English Readers
(2) A statementof the greatantithesis, of which the rest of the sectionis a
development, betweenthe law of the Spirit of life and the law of sin and of
death.
The law of the Spirit of life.—A phrase defining more fully the mode in which
the union with Christ becomes operative in the believer. It begins by
imparting to him the Spirit of Christ; this Spirit creates within him a law; and
the result of that law is life—that perfect spiritual vitality which includes
within itself the pledge of immortality.
The Spirit.—That is, the Spirit of Christ, as in Romans 8:9, which is hardly as
yet conceivedofas a distinct personality, but representing the continued
actionand influence which the ascendedSaviour exercisesupon the believer.

42. In Christ Jesus.—Thesewords are best takenwith “hath made” (rather,
made, when it was imparted to me) “me free.” The law of the Spirit of life, in
Christ (i.e., operating through my union with Christ), made me free from the
law of sin and of death.
From the law of sin and death.—The direct contrastto the foregoing. Nothere
the law of Moses, but the powerof sin, the corrupt element in our nature,
acting upon the soul, and itself erecting a kind of law, saying, “Thou shalt,”
where the law of God says “Thoushalt not;” and “Thou shalt not,” where the
law of God says “Thoushalt.” The effectof this reign of sin is death—spiritual
death—bearing in itself the pledge of eternaldeath.
MacLaren's Expositions
Romans
‘THY FREE SPIRIT’
Romans 8:2.
We have to distinguish two meanings of law. In the stricter sense, it signifies
the authoritative expressions ofthe will of a ruler proposedfor the obedience
of man; in the wider, almost figurative sense, it means nothing more than the
generalisedexpressionofconstantsimilar facts. Forinstance, objects attract
one another in certain circumstances witha force which in the same
circumstances is always the same. When that fact is statedgenerally, we get
the law of gravitation. Thus the word comes to mean little more than a regular
process. In our text the word is used in a sense much nearerthe latter than the
former of these two. ‘The law of sin and of death’ cannot mean a series of
commandments; it certainly does not mean the Mosaic law. It must either be

43. entirely figurative, taking sin and death as two greattyrants who domineer
over men; or it must mean the continuous action of these powers, the process
by which they work. These two come substantially to the same idea. The law
of sin and of death describes a certain constancyof operation, uniform and
fixed, under the dominion of which men are struggling. But there is another
constancyof operation, uniform and fixed too, a mighty antagonistic power,
which frees from the dominion of the former: it is ‘the law of the Spirit of life
in Christ Jesus.’
I. The bondage.
The Apostle is speaking abouthimself as he was, and we have our own
consciousnessto verify his transcript of his own personalexperience. Paulhad
found that, by an inexorable iron sequence, sin workedin himself the true
death of the soul, in separationfrom God, in the extinction of goodand noble
capacities,in the atrophying of all that was best in himself, in the death of joy
and peace. And this iron sequence he, with an eloquent paradox, calls a ‘law,’
though its very characteristic is that it is lawless transgressionofthe true law
of humanity. He so describes it, partly, because he would place emphasis on its
dominion over us. Sin rules with iron sway;men madly obey it, and even
when they think themselves free, are under a bitter tyranny. Further, he
desires to emphasise the fact that sin and death are parts of one process which
operates constantlyand uniformly. This dark anarchy and wild chaos of
disobedience and transgressionhas its laws. All happens there according to
rule. Rigid and inevitable as the courses ofthe stars, or the fall of the leaf
from the tree, is sin hurrying on to its natural goalin death. In this fatal
dance, sin leads in death; the one fair spokenand full of dazzling promises,
the other in the end throws off the mask, and slays. It is true of all who listen
to the tempting voice, and the deluded victim ‘knows not that the dead are
there, and that her guests are in the depth of hell.’

44. II. The method of deliverance.
The previous chapter sounded the depths of human impotence, and showed
the tragic impossibility of human efforts to strip off the poisonedgarment.
Here the Apostle tells the wonderful story of how he himself was delivered, in
the full rejoicing confidence that what availed for his emancipationwould
equally avail for every captived soul. Because he himself has experienceda
divine power which breaks the dreadful sequence ofsin and of death, he
knows that every soulmay share in the experience. No mere outward means
will be sufficient to emancipate a spirit; no merely intellectual methods will
avail to set free the passions and desires which have been captured by sin. It is
vain to seek deliverance from a perverted will by any republication, however
emphatic, of a law of duty. Nothing cantouch the necessitiesofthe case but a
gift of powerwhich becomes anabiding influence in us, and develops a
mightier energy to overcome the evil tendencies ofa sinful soul.
That communicated powermust impart life. Nothing short of a Spirit of life,
quick and powerful, with an immortal and intense energy, will avail to meet
the need. Such a Spirit must give the life which it possesses, mustquicken and
bring into actiondormant powers in the spirit that it would free. It must
implant new energies and directions, new motives, desires, tastes, and
tendencies. It must bring into play mightier attractions to neutralise and
deaden existing ones;as when to some chemicalcompound a substance is
added which has a strongeraffinity for one of the elements, a new thing is
made.
Paul’s experience, which he had a right to castinto generalterms and
potentially to extend to all mankind, had taught him that such a new life for
such a spirit had come to him by union with Jesus Christ. Such a union, deep
and mystical as it is, is, thank God, an experience universal in all true
Christians, and constitutes the very heart of the Gospelwhich Paul rejoicedto

45. believe was entrusted to his hands for the world. His greatmessageof‘Christ
in us’ has been wofully curtailed and mangled when his other message of
‘Christ for us’ has been taken, as it too often has been, to be the whole of his
Gospel. Theywho take either of these inseparable elements to be the whole,
rend into two imperfect halves the perfect oneness ofthe Gospelof Christ.
We are often told that Paul was the true author of Christian doctrine, and are
bidden to go back from him to Jesus. If we do so, we hear His grave sweet
voice uttering in the upper-room the deep words, ‘I am the Vine, ye are the
branches’; and, surely, Paul is but repeating, without metaphor, what Christ,
once for all, setforth in that lovely emblem, when he says that ‘the law of the
Spirit of life in Christ Jesus made me free from the law of sin and of death.’
The branches in their multitude make the Vine in its unity, and the sap which
rises from the deep rootthrough the brown stem, passes to every tremulous
leaf, and brings bloom and savour into every cluster. Jesus drew His emblem
from the noblestform of vegetative life; Paul, in other places, draws his from
the highestform of bodily life, when he points to the many members in one
body, and the Head which governs all, and says, ‘So also is Christ.’ In another
place he points to the noblestform of earthly love and unity. The blessed
fellowship and sacredoneness ofhusband and wife are an emblem sweet,
though inadequate, of the fellowship in love and unity of spirit betweenChrist
and His Church.
And all this mysterious oneness oflife has an intensely practicalside. In Jesus,
and by union with Him, we receive a power that delivers from sin and arrests
the stealthyprogress of sin’s follower, death. Love to Him, the result of
fellowship with Him, and the consequenceoflife receivedfrom Him, becomes
the motive which makes the redeemedheart delight to do His will, and takes
all the powerout 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 wayby which we

46. shall increase that triumphant spiritual life, which is the only victorious
antagonistof the else inevitable consequencewhichdeclares that the ‘soul that
sinneth it shall die,’ and die even in sinning.
III. The process ofthe 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 appearedto him on
the road to Damascus,and he yielded to Him as Lord, his deliverance was
real, though not complete. He was conscious ofa realchange of position in
reference to that law of sin and of death. Paul distinguishes betweenthe true
self and the accumulation of selfishand sensualhabits which make up so
much of ourselves. The deeperand purer self may be vitalised in will and
heart, and setfree even while the emancipationis not workedout 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 passionand externals overbear my better selfare mine in
responsibility and in consequences. Thus guarded, we may be wholly right in
thinking of all the evils which still cleave to the renewedChristian soul as not
being part of it, but destined to drop away.
And this bold declarationis to be vindicated as a prophetic confidence in the
supremacy and ultimate dominion of the new powerwhich works even
through much antagonismin 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

47. 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. Paulknew full well that his emancipation was not perfect.
It was, probably, after this triumphant expressionof confidence that he wrote,
‘Not as though I had alreadyattained, either were alreadyperfect.’ 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-markedseries and cycle
of growing changes. The way to develop it is by constantapplication to the
source of all freedom, the life-giving Spirit, and by constanteffort to conquer
sins and temptations. There is no such thing in the Christian conflictas 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 practicalholiness. Homely moralities are the
outcome and the test of all pretensions to spiritual communion.
We are, further, to perfectholiness 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 outa welcoming hand to an approaching friend. Nor must
we forget that this accomplisheddeliverance is but partial whilst upon earth.
‘The body is dead because ofsin, but the spirit is life because of
righteousness.’Butthere may be indefinite approximation to complete
deliverance. The metaphors in Scripture under which Christian progress is

48. described, whether drawn from a conflict or a race, or from a building, or
from the growthof a tree, all suggestthe idea of constantadvance against
hindrances, which yet, constantthough it is, does not reach the goalhere. And
this is our noblestearthly condition-not to be pure, but to be tending towards
it and conscious ofimpurity. 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 sacredsoilsin and death can never tread.
BensonCommentary
Romans 8:2. For the law of the Spirit of life — That is, the doctrine of divine
grace in the gospel, accompaniedwith the quickening, commanding influence
of the Holy Spirit, hath made me free from the law of sin and death — That is,
not only from the Mosaic dispensation, which, if relied on for justification, left
men under the guilt and powerof sin, and condemned them to the second
death; but also and especiallyfrom the law, or constraining powerof sin itself,
which is attended with spiritual death, and, if not removed, brings men to
death eternal. In other words, “The Spirit of Christ, giving me a new life, is
now another law, or rule of my actions, freeing me from the motions and
powerof sin, to which I was subject while under the [Mosaic]law, and from
the death to which that law subjectedme; or, the gospel, attendedwith the
Spirit, hath wrought this freedom in me.” So Whitby. The gospel, or covenant
of grace, may be fitly termed the law of the Spirit, or a spiritual law; and that
not only as it reaches to the spirit of man, but is such a law as gives spiritual
life, or is the ministration of the Spirit, and of life, 2 Corinthians 3:6; 2
Corinthians 3:8; being accompanied with a divine power, which
communicates spiritual life to the soul here, and prepares it for eternal life
hereafter. It is observable, that the person who speaks inthe foregoing
chapter is introduced here as continuing the discourse, and showing the
method in which his deliverance from the body of sin and death, mentioned
Romans 7:25, was accomplished. And what is affirmed concerning him, is
intended of other believers also. Here, therefore, we have a secondmotive to
holiness, namely, that under the new covenantsufficient assistancebeing

49. given to all who in faith and prayer apply for it, to free them from the law of
sin and death, they cannot excuse their sins by pleading the strength of their
sinful passions, orthe depravity of their nature.
Matthew Henry's Concise Commentary
8:1-9 Believers may be chastenedofthe 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? Forwhich of these do we make provision, by
which are we governed? The unrenewed will is unable to keepany
commandment fully. And the law, besides outward duties, requires inward
obedience. Godshowedabhorrence of sin by the sufferings of his Son in the
flesh, that the believer's person might be pardoned and justified. Thus
satisfactionwas made to Divine justice, and the way of salvation openedfor
the sinner. By the Spirit the law of love is written upon the heart, and though
the righteousnessofthe law is not fulfilled by us, yet, blessedbe 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 waydo 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, 1Ti5:6. A sanctifiedsoul 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 characterby 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 conversationsuitable to his precepts and example.
Barnes'Notes on the Bible

50. For the law - The word "law" here means that "rule, command, or influence"
which "the Spirit of life" produces. That exerts a control which is here called
a law, for a law often means anything by which we are ruled or governed;see
the notes at Romans 7:21, Romans 7:23. Of the Spirit. I see no reasonto doubt
here that this refers to the Holy Spirit. Evidently, at the close ofRomans 8:1,
the word has this reference. The phrase "the Spirit of life" then means the
Holy Spirit producing or giving life; that is, giving peace, joy, activity,
salvation;in oppositionto the law spokenof in Romans 7 that produced death
and condemnation.
In Christ Jesus - Under the Christian religion; or sent by Christ to apply his
work to people. John 16:7-14. The Spirit is sent by Christ; his influence is a
part of the Christian scheme;and his power accomplishes whatthe Law could
not do.
Hath made me free - That is, has delivered me from the predominating
influence and control of sin. He cannotmean that he was perfect, for the
whole tenor of his reasoning is opposedto that. But the design, the tendency,
and the spirit of the gospelwas to produce this freedom from what the Law
could not deliver; and he was now brought under the generalpower of this
scheme. In the former state he was under a most bitter and galling bondage;
Romans 7:7-11. Now, he was brought under the influence of a scheme which
contemplated freedom, and which produced it.
The law of sin and death - The controlling influence of sin, leading to death
and condemnation; Romans 7:5-11.
Jamieson-Fausset-BrownBible Commentary
2. Forthe 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.

51. from the law of sin and death—It is the Holy Ghostwho is here called "the
Spirit of life," as opening up in the souls of believers a fountain of spiritual life
(see on [2220]Joh7:38, 39);just as He is called"the Spirit of truth," as
"guiding them into all truth" (Joh 16:13), and "the Spirit of counseland
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 ofthis have one life with their Head. And as the word
"law" here has the same meaning as in Ro 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 soonas it takes possessionof
our inner man, "from the law of sin and death" that is, from the enslaving
powerof that corrupt principle which carries death in its bosom. The "strong
man armed" is overpoweredby the "strongerthan he"; the weakerprinciple
is dethroned and expelled by the more powerful; the principle of spiritual life
prevails againstand 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 overtheir inward corruption,
through the powerof Christ's Spirit in them, proves them to be in Christ
Jesus, and as such absolvedfrom condemnation. But this is now explained
more fully.
Matthew Poole's Commentary
The law of the Spirit of life; some understand hereby the doctrine of the
gospel, which is calledthe law of the Spirit of life, because it is the ministry of
the Spirit and of life. Others understand the efficacyand powerof that grace
and holiness, wherewiththe living and quickening Spirit of God hath filled the
human nature of Christ. Others rather understand a regenerating and
working the new and heavenly life in the soul, with greatpower and efficacy.

52. In Christ Jesus;i.e. which was poured out upon him, and doth still reside in
him after a very eminent manner: see Isaiah11:2 Luke 4:1. Or, in Christ
Jesus, is as much as by Christ Jesus, it is he that gives and conveys this Spirit,
how, when and to whom he pleases.
Hath made me free from the law of sin: by sin here he aims chiefly at original
sin; he doth not say, that those who are in Christ are simply and absolutely
delivered from sin, but from the law of sin; i.e. the power, dominion, and
tyranny thereof.
And death; i.e. from sin that is deadly, or of a deadly nature; as the Spirit of
life is the living Spirit, so sin and death is no more, saysome, than deadly sin.
Others take death to be distinct from sin, and think he speaks ofa double
deliverance;and then by death they understand eternal or the seconddeath:
see Revelation20:6. The sense ofthe whole is this: That the mighty power of
the renewing and quickening Spirit did free the apostle, and does free all
believers, from the command and rule of sin, so that it does not reign over
them, as formerly it did; and being thus freed from the powerof sin, they are
also freed from the powerof death and eternal condemnation. So it seems as a
proof of the foregoing proposition, That there is no condemnation to them,
&c.
Gill's Exposition of the Entire Bible
For the law of the Spirit of life in Christ Jesus,....These words are of difficult
interpretation. They may be understood of the Gospelrevealing and declaring
deliverance from the law of Moses;wherefore there can be "no
condemnation", Romans 8:1, by it. The Gospelmay be designedby "the law
of the Spirit of life in Christ Jesus";which may be calleda 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 ofdisobedience;but as it is a doctrine,

53. order, and chain of truths, as the Hebrew word signifies, and which is
sometimes used for the Gospel, Isaiah2:3 as is, Romans 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 effectualto the goodof souls;by it the Spirit of God is
conveyedinto 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 saidto be "in Christ",
or by him, inasmuch as it comes from, and is concerning him; he is the sum,
the substance, and subjectmatter 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 encouragedsin, 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 ofit: and it may be called "the law of death", because it threatened
with death, in case ofdisobedience;it sentences andadjudges transgressorsto
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 deadas 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 Gospelis 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 withRomans 8:1; likewise the words are capable of being understood
of the powerand efficacyof the Spirit of God, in delivering regenerate
persons from the dominion and tyranny of sin; and which may be considered
as a reasonwhy they "walk not after the flesh, but after the Spirit", Romans
8:1, "life" may well be ascribedto the Spirit of God, or be called the Spirit of
life, because he has life in himself as the Fatherand 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 powerof the Spirit in
conversion;which work requires power, and a man has no powerof himself to

54. effectit; 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, andthe 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
powerand efficacyin working, is "in" or "by" Christ, through his sufferings
and death, and in consequenceofhis mediation: now this powerful and
quickening efficacyof the Spirit delivers regenerate persons fromthe force
and tyranny of sin, called here "the law of sin and death";a "law of sin",
because it has powerand 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 ofsinful flesh, was reckoneda 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 descendfrom
Adam by ordinary generation;and though made of a woman, yet the flesh he
took of her was sanctifiedby the Holy Ghost; his body was prepared by God,
and curiously wrought by the Spirit, from whom his whole human nature