By Shawn Paul Sauve
COPYRIGHT/REPRODUCTION LIMITATIONS: This article is the sole property of Shawn Paul Sauve. It may not be altered or edited in any way. It may be reproduced only in its entirety for circulation as "freeware," without charge. All reproductions of this article must contain the copyright notice (i.e., "Copyright 1999 by Shawn Paul Sauve"). This article may not be used without the permission of the author for resale or the enhancement of any other product sold. This includes all of its content with the exception of a few brief quotations not to exceed more than 500 words. If you desire to reproduce less than 500 words of this data file for resale or the enhancement of any other product for resale, please give the following source credit: Copyright 1999 by Shawn Paul Sauve, email@example.com
Imagine that you are driving in your car and listening to Dr. Norman Geisler who is a guest on a national Christian radio program. Geisler says that when the Bible speaks of the indwelling of the Holy Spirit, it is not talking about location but relationship. Geisler explains:
Paul and other New Testament writers utilize these same figures of speech in other writings (cf. 1Cor 3:12-17, 6:15-20; 2Tim 1:13-14; John 14:16-21). The use of the word "in" to indicate relationship is particularly striking in John 14 where Jesus says that, "I am in my Father, and you are in me, and I am in you." Given the context of their use they should be interpreted as indicating relationship.
Now, having determined that Paul is speaking of relationship in Romans 8:9-11, what is the point of what Paul is trying to say? Romans 8:9-11 must be viewed within Paul's over-arching purpose for the epistle to the Romans. This purpose is to present the gospel message of salvation by faith in Jesus Christ and the life-transforming power of the Holy Spirit in the believer's life. In the epistle Paul builds on the theme of righteousness (dikaiosyne) from a righteousness that is imputed to the believer through faith in Christ to a righteousness that is realized in the life of the believer. Romans 8:9-11 represents this realization of righteousness in the practice of righteousness through the indwelling power of the Holy Spirit.
The subject matter of Romans 8:9-11 must be considered in light of the context of chapters 5-8. Chapter 5 addresses the predicament of the nonbeliever and the resolution to the problem of sin and death through the sacrifice of Christ. In chapter 6 Paul makes it clear that the gospel of grace is not a license for sin, but the response of the believer to the free gift of salvation is a life that pursues holiness. Lest he be misunderstood to be saying that a believer is fully and completely sanctified in this life, Paul indicates in chapter 7 that sin is something with which a believer continues to struggle.
Chapter 8 is then a culmination for Paul of the concepts he has presented in the preceding three chapters. The believer is not controlled by the sin nature, but is controlled by the Holy Spirit who lives in the believer. To have the Holy Spirit is equated with belonging to Christ and to not have the Holy Spirit is equated with not belonging to Christ. The body of the believer is dead (or in a state of dying) because of sin but at the same time the Holy Spirit produces righteousness in the believer.
Paul sets forth the antithesis of Holy Spirit control in verse 8, which states, "Those controlled by the sinful nature cannot please God." In this context Romans 8:9-11 responds to the antithesis of Holy Spirit control by saying of believers, "You, however, are controlled not by the sinful nature but by the Spirit" (Vs. 9). Paul's statement that the Holy Spirit controls the believer is a statement that is based on the conditional prerequisite, "if the Spirit of God lives in you" (Vs. 9). Thus, the believer is not only "in Christ" (Vs. 1) but the Holy Spirit is also "in you." This is not a unilateral relationship that the believer has with God, but it is a bilateral relationship where the believer gives his/her all to God and God infuses the believer with the power of the Holy Spirit.
Paul's choice of words that describe the believer's relationship with the Holy Spirit by saying that the Holy Spirit "lives in you" (Vs. 9, 11) is particularly interesting given Paul's emphasis on the manner in which the believer should live in this chapter. It is as though Paul is saying that the believer can live a life "according to the Spirit" rather than "according to the sinful nature" (Vs. 4), but that this can only be done if the Holy Spirit is the One who is living that life through the believer. Paul indicates that the Holy Spirit in believers, "give[s] life to your mortal bodies" (Vs. 11), and Paul continues this thought in verse 12 by saying that this life giving power of the Holy Spirit gives believers "an obligation" to not live according to the sinful nature.
Despite Paul's emphasis on the present work of the Holy Spirit, he also indicates a future bodily resurrection and glorification in which the Holy Spirit will "give life to your mortal bodies" (vs. 11). The believer’s ultimate hope is that just as Christ was raised from the dead, so shall we also rise in the future. At the same time, our justification before God is not simply a forensic legal justification, but the Holy Spirit is actively sanctifying us and making us alive at this present time.
Now, we’ve taken a look at Romans 8:9-11 and we’ve talked about what it means and what it doesn’t mean. And that brings us to the really critical question, so what? What does this mean for me today? Well, Paul makes it clear that the believer is a person who is not controlled by the sin nature, and while they do continue to sin they do not sin like they did before they entered a relationship with Christ. C.K. Barrett notes, "Christians are men whose lives are directed from a source outside themselves." (5) James Dunn states that the believer has a "change in orientation and motive centers." (6) The sin nature becomes less influential as the work of the Holy Spirit becomes more influential. Since the believer is controlled by the Holy Spirit there must be evidence of increasingly righteousness behavior in someone that is truly a believer. The absence of such evidence would cause us to question whether someone was a believer in name only and in mere self-profession.
Romans 8 is a chapter that speaks to the assurance of salvation and offers comfort and security, "Therefore, there is now no condemnation for those who are in Christ Jesus" (vs. 1). However, this assurance does not suggest untested presumption. The assurance is based on belonging to Christ and possessing the indwelling power of the Holy Spirit. Before claiming the assurance presented by Paul, we need to make sure that we exhibit the character traits of those who meet the condition for this assurance. To claim the assurance of Romans 8 without demonstrating the control of the Holy Spirit in our lives is presumption. To trust in the sacrificial death of Christ and see the character of the Holy Spirit displayed in our lives allows us to appropriately place assurance in our status as "not condemned."
However, while we do need to examine ourselves for evidence of the Holy Spirit’s control, we need to be cautious when making comparisons between different people. C.S. Lewis was once asked a question, "Are there any unmistakable outward signs in a person surrendered to God? Would he be cantankerous? Would he smoke?" Lewis’ response to the question is an instructive restraint against unfettered comparisons between people:
(1) Bible Answer Man Radio Broadcast. January 22, 1997.
(2) Bible Answer Man Radio Broadcast. January 24, 1997.
(3) Douglas J. Moo, The Epistle to the Romans (Grand Rapids, MI: Eerdmans, 1996), 490.
(4) Ernst Käsemann, Commentary on Romans. Translated and edited by Geoffrey W. Bromiley (Grand Rapids, MI: Eerdmans, 1980), 224.
(5) C.K. Barrett, The Epistle to the Romans (New York: Harper, 1956), 158-159.
(6) James D.G. Dunn, Word Biblical Commentary on Romans 1-8: Volume 38 (Dallas, TX: Word, 1988), 428.
(7) C.S. Lewis, God in the Dock: Essays on Theology and Ethics. Edited by Walter Hooper (Grand Rapids, MI: Eerdmans, 1970), 59. (emphasis original)
© 1999 -- Shawn Paul Sauve