The holy spirit and bodily resurrection

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Information about The holy spirit and bodily resurrection

Published on May 31, 2019

Author: glenndpease

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1. THE HOLY SPIRIT AND BODILY RESURRECTION EDITED BY GLENN PEASE Romans 8:11 And if the Spirit of him who raisedJesus from the dead is living in you, he who raisedChrist from the dead will also give life to your mortal bodies because of his Spirit who lives in you. Philippians 3:21 Who shall change our vile body, that it may be fashioned like to his glorious body, according to the working whereby he is able even to subdue all things to himself. Resurrection& The Holy Spirit: A NeglectedEmphasis June 17, 2018 by W. J. Ern Baxter (1914-1993) “The Incredulity of Saint Thomas”, Caravaggio,1601-1602 A NeglectedEmphasis, Part1 Ern begins this series with a brief overview of church history. Establishing the resurrectionas the central proclamationof the early church, he highlights how it has been sorelyneglectedin the centuries following the apostolic era up to the present day. Without minimising the importance of the impeccable life

2. of Jesus or his atoning work on the cross, in this series Ern seeks to recover the resurrectionof Christ as the true genius of Christianity; the pivotal turning point that makes available the resources forliving the victorious life of Christ both personallyand corporatelyin this present age. Despite the neglectof the resurrectionand the Holy Spirit in the church, we nevertheless live in an era that, since the turn of the 20th Century, has been marked by the activity of the Holy Spirit like no other since the apostolic era. Even so, while we may enjoy the experiential life and powerof the Spirit, Ern underscores the need to maintain the inseparable aspects ofthe Word and the Spirit and therefore the need to make the resurrectiona far greaterpart of our teaching. The Emphasis in Acts, Part 2 In the secondpart of this series, Ern shows that the Book ofActs is the divinely revealedaccount of apostolic evangelismand must, therefore, inform the church’s proclamationof the gospel. While the apostolic proclamationwas centred in the resurrection, contemporaryevangelicalismhas, instead, focussedon the cross. Unpacking why the resurrection, rather than the cross, is the heart of apostolic preaching, Ern shows that by missing the resurrection’s centrality the contemporarychurch has also missedthe divine intent for Pentecostand the ministry of the Holy Spirit. Furthermore, he argues that an over-emphasis on the cross has resulted in a truncated and impotent gospel. He consequently advocatesa more robust resurrection-centredtheologyto undergird and empower the church’s proclamation of the gospel, thereby increasing its experience of the life and powerof the Holy Spirit. The Emphasis in the Epistles, Part 3 Part 3 of this series provides an overview of the emphasis in the Epistles. Exploring the centrality of Christ’s resurrectionas the subject of the gospel,

3. the dynamic of the new birth, the proof of justification, the position and power of sanctification, the heart of apostolic hope, and more, Ern underscores that as integral as Christ’s atoning work on the cross is, it is clearlynot the end of the story. As a historical event preceding the resurrectionand ascension, Jesus’death on the cross is therefore not the end point of the gospel. Rather, it is an event on the way to his throne and rule as the representative of a new human race reigning in the earth. Consequently, only as the centrality of the resurrection is recoveredwill the church be enabled to live in the reality of Christ’s victory in history and thus experience greaterrealms of influence, joy and power in the Holy Spirit. Resurrection& The Holy Spirit, Part 4 Ern concludes this series by teaching on the mystery of the triune nature of God and the vital significance ofthe person and work of the Holy Spirit. Countering the historicalneglectof the third personof the Trinity, Ern sets forth the biblical data for the Holy Spirit, highlighting his centrality in every aspectof the life, authority and worship of the church. Moreover, demonstrating the Holy Spirit as a correlative of the resurrection, Ern brings into view the true import of this present age, underscoring Christ’s resurrectionas the pivotal turning point in redemptive history that inaugurated a whole new dimension of life in God. Consequently, the church neglects the riches in the biblical doctrine of the resurrection and the Holy Spirit to its own impoverishment. About W. J. Ern Baxter (1914-1993) Ern Baxterpastored the largestevangelicalchurchin Vancouver, Canada, for 25 years, was a key leaderin the Healing Revival and an influential teacherin the Charismatic Renewal. He brought a unique blend of Reformed theology and charismatic experience, carrying a burden for the Word and Spirit to be held in balancedtension.

4. The Spirit Will Give Life to Your Mortal Bodies EasterSunday Resource by John Piper Scripture: Romans 8:9–11 Topic:Glorification But you are not in the flesh, you are in the Spirit, if in factthe Spirit of God dwells in you. Any one who does not have the Spirit of Christ does not belong to him. (10)But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because ofrighteousness. (11)If the Spirit of him who raisedJesus from the dead dwells in you, he who raisedChrist Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you. I would like to try to show from God's Word this morning that if the Spirit of him who raisedJesus from the dead dwells in you, then he most certainly is going to give life to your mortal bodies. God promises clearly and unmistakably that if his Spirit has takenup residence in your heart, then, even though your body dies, he will raise it from the dead like he did the body of Jesus. Let's rivet our attention on Romans 8:11 and let God write it on the tablet of our hearts as the supreme personalrelevance ofEaster. Two Big "Ifs" "If the Spirit of him who raised Jesus from the dead dwells in you, he who raisedChrist Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you." There are two big "ifs" here, not just

5. one. There is the "if" of Jesus'resurrection. Is this story factual? Did God raise Jesus from the dead? And there is the "if" of your conversion. Have you receivedthe Spirit of God into your heart? Does the Spirit of God leadyour life? Has he adopted you into God's family and begun to give you the characterof your heavenly Father? The Two MostImportant Questions If either of these two "ifs" is untrue for you, then the promise is in vain, and your mortal body will not be raised unto life but unto fearful judgment. So the two most important questions I canpose for you this morning are: Are you sure God raisedJesus from the dead? And: Are you sure that the Spirit of him who raisedJesus from the dead dwells in you? Let me try to point you to the source ofassurance in these two questions. First, are you sure God raised Jesus from the dead? This question really boils down to the credibility of witnesses.How do you decide whether to believe a man's testimony or not? Take Paul, for example, as he writes the book of Romans—how do you come to a reasonable convictionthat his assertions are true, specificallyhis assertions aboutthe resurrection of Jesus? SevenQuestions to Pose to a Witness I think you pose the same sevenquestions about Paul that you pose about any witness today: Am I open to the possible truth of what Paul is saying and ready to change my life if it's true? Does his moral character(the humility and love and submission to God) make it unlikely that he is given to easydeceptionor outright fabrication? Do his witness and teachings hang together? Are they coherent? Or does he speak out of both sides of his mouth and contradict himself? Does he offer any supporting evidences for his claim and do they hold up?

6. Are there other credible corroborating witnessesoris he alone in his claim? Does his claim yield insight that helps make sense out of our total picture of things and does it fit the true needs of man? Are there lasting effects from his claim that give some independent support for its reality? How Paul Fares AgainstThose SevenQuestions The reasonI am a Christian is because I answeryes to all those questions. 1) Yes, I am open to change if Paul's claim proves true. 2) Yes, I have seenenoughof Paul in his thirteen letters to convince me of his moral integrity—he is not easyprey for deceptionand he is not a fabricator. 3) Yes, the more I study, the more I am convinced of the coherence andunity of his total message. He does not contradict himself. 4) Yes, Paul gives supporting evidences like the well-knownstory (open to public scrutiny) of his conversionfrom a church persecutorto a church planter (Galatians 1:12ff.), and like the signs and wonders he did among the churches (Romans 15:19;2 Corinthians 12:12). 5) Yes, there are other credible witnesses:Matthew, Mark, Luke, John, Peter, James, and Jesus himself when he said, "Destroythis temple and in three days I will raise it up" (John 2:19). 6) Yes, Paul's teaching about the resurrection fits into a total picture of things that helps make sense out of history and life, and that meets the needs that we all feel for forgiveness andhope. It fulfills centuries-oldprophecy (Isaiah 53:12), and reveals how God will not be defeatedby death but will make all things new. 7) Yes, there are lasting effects from the resurrectionof Jesus:it transformed fearful fishermen into fearless apostles.

7. And those of us who have receivedthe living Christ as Lord know the wonderful changes in our ownlives. The resurrectionof Jesus spawneda world Christian movement of stupendous proportions. Today virtually every country on the face of the earth has a Christian witness in it. Christianity is the only world faith without a cultural home base or headquarters. There are far more professing Christians in the world than there are adherents of any other religion. Sixty thousand new people a day claim allegianceto the risen Christ, and sixteen hundred new Christian churches are started eachweek in his name. Therefore I think any of you here this morning can have a reasonable assurance thatGod raised Jesus from the dead, if you will deal honestly with these sevenquestions. Most people fail to become Christians not because evidence is lacking but because interestis lacking. And that leads us to the secondbig "if" in Romans 8:11, "If the Spirit of him who raised Jesus from the dead dwells in you . . . " It is not enough to be persuaded that God raised Jesus from the dead. The devil is more convincedof that than any of us is, but that convictiondoes not save Satan;nor will it secure our resurrection. Being a Christian Is Being Led by the Spirit In order for the resurrectionof Jesus to do us any goodwe have to receive the Spirit of Godinto our heart. To be a Christian is to be led by the Spirit. The next verses in Romans 8 spell this out in detail (vv. 13–17): If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the Spirit of slaveryto fall back into fear, but you receivedthe Spirit of sonship. When we cry Abba! Father! it is the Spirit himself bearing witness with our spirit that we are children of God. Three Evidences of Having the Holy Spirit

8. Reading backwardthere are three evidences in this text which can give you assurance if you have the Holy Spirit. Verse 15: If you cancry out with sincerity to God, "Abba! Father!" then you have the witness of the Spirit in your life. That is, you have the Spirit of God if you look to God as your Father for security and guidance. Verse 14: If you are led by the Spirit of God you are a child of God. Do you look to the Word of God given by the Spirit for your guidance? And do you yield when he prompts you in paths of righteousness?If so, the Spirit dwells in you. Verse 13: If you put to death the deeds of the body by the Spirit, you will live—you attain the resurrection. When facedwith a temptation to do wrong, do you seek help from God's Spirit and rely on his power to slay the act before it happens? If you do battle with evil like this, then you can have assurance thatthe Holy Spirit dwells in you. How to Receive the Holy Spirit God does not want you to be unsure if you have his Spirit dwelling in you. Becauseif you don't know whether the Spirit dwells in you, then you can't know whether God will give life to your body at the resurrection. The text says, "If the Spirit. . . dwells in you, then [God] . . . will give life to your mortal bodies." So before we leave our two big "ifs" behind, let me make sure eachof you knows how to receive the Holy Spirit. Your own resurrectionand eternal life depend on it. Acts 2:38 says, "Repentand be baptized, every one of you, in the name of Jesus Christ for the forgiveness ofyour sins; and you shall receive the gift of the Holy Spirit." Repentance is a decisive turning awayfrom sin and self-direction to follow Christ. Baptism in his name is an actof obedience that signifies death to your old life and faith in Christ to help live a new life according to his will. The essenceofrepentance and baptism is faith.

9. So Paul says in Galatians 3:2, "You did not receive the Spirit by works ofthe law, but by hearing with faith." The Holy Spirit is given to anyone and everyone who trusts Christ—trusts him for forgiveness;trusts him to show us how to live; trusts him to help us live that way; and trusts him to give us the best future forever. You canreceive in this very hour the Spirit of him who raisedJesus from the dead if you pray this prayer in your heart: "Merciful and mighty Jesus Christ, I now turn from guilt, and trust in the provision of your forgiveness;I turn from sin and trust your new path for my life; I turn from self-reliance and trust your powerto help me obey; and I turn from fear and trust in your promises for my future." If you pray that prayer from your heart and the sincerity of it is borne out in your life, then you can know that the Spirit of God dwells in you and the rest of this messageis for you. The Spirit and the Promise of Resurrection Romans 8:11 promises, "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you." We could spend wonderful hours delving into the relationship betweenthe resurrectionof our bodies and the presence ofthe Holy Spirit in our lives. We could go to Romans 8:23 and see how the first fruits of our adoption by God is the presence of God's Spirit in our lives and the completion of our adoption is the redemption of our bodies. We could go to 1 Corinthians 15:44 and see that when our body is raised from the dead, it will be a new spiritual body—not a mere bodiless spirit, not mere flesh and blood, but a new body like Christ's body, perfectly suited for constantspiritual fullness and for life in a new heaven and new earth. We could go to Romans 6:5 and see how the Spirit secures our resurrectionby uniting us to Christ: "If we have been united with him in a death like his, we shall certainly be united with him in a resurrectionlike his." PracticalImplications of the Resurrection But insteadof exploring all those texts let's spend the rest of our time simply unpacking some of the practicalimplications of Romans 8:11—the all- important truth that if the Spirit of God indwells you this morning, God is

10. going to raise you from the dead at Christ's secondcoming and give new life to your mortal bodies. God ReallyCares About Your Body The first implication I want to mention is that God is profoundly concerned with your body. If he weren't, he would let it rot in the grave and tell you to say goodriddance. But he never says that. Look, for example, at 1 Corinthians 6:13–14. Here Paul is refuting people who said it doesn't matter what you do with your body because the Lord is only interestedin your spirit. After quoting the sloganof his opponents in v. 13, he says (at the end of the verse), "The body is not meant for immorality but for the Lord, and the Lord for the body. And God raisedthe Lord and will also raise us up by his power." There are two amazing statements in v. 13: the body is for the Lord, and the Lord is for the body. What does Paul mean that the body is for the Lord? Look to verses 19 and 20. "Do you not know that your body is the temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price. So glorify God in your body." "The body is for the Lord" means your body exists to glorify God. There is a use of your eyes and ears and tongue and hands and feet and appetites and sexdrive which glorifies God. And there is a use of your eyes and ears and tongue and hands and feetand appetites and sex drive which dishonors God. Your bodies with all their appetites and drives and limitations are no accidentin God's plan. On the contrary, verse 13 says, "The Lord is for the body." He is not againstthe body. He is for it. Why else would he raise it from the dead? God Will Transform Your Body for His Glory Would you like to see a biblical snapshotof what God is going to make out of your body? Here's one from Daniel: "Manyof those who sleepin the dust of the earth shall awake . . . and those who are wise shall shine like the brightness of the firmament; and those who turn many to righteousness,like the stars, for ever and ever" (12:2–3). Here's another one, takenfrom a parable of Jesus. "Thenthe righteous will shine like the sun in the kingdom of their Father" (Matthew 13:43; cf. 17:2). And here's one more from Philippians 3:21, "Christwill transform the body of our lowliness to have the

11. same form as the body of his glory by the powerwith which he is able to subdue all things to himself." God createdyou with a body and he createdyou for his glory. Therefore he is going to raise your mortal body no matter how mangled, or deformed, or emaciated, or disease-ridden, and he is going to make it so strong, so healthy, so beautiful, that when I see it, I will say, "You are like the broad blue sky on a bright summer day. You are like the splendor of a million stars againstthe black night of space. Your radiance is like the sun; yes, in you I see the form and grandeur of the glory of Jesus Christ who made you, redeemedyou, raisedyou, and glorified you with his glory for everand ever." The ResurrectionProvides Strength to Love But what about now? How does this spectacularhope of being raisedto share the glory of Christ make a difference now? Once Jesus was ata banquet with many eminent people. He turned to his host and said (for all of us to hear), "When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, and the blind and you will be blessedbecause theycannot repay you. You will be repaid at the resurrectionof the just" (Luke 14:12–14). Now think for a moment. Are not these words of our Lord intended to answer this question: Where cana person find powerto press on in a life of love when there are very few earthly rewards? Where does a husband or wife get the emotional strength to keepon giving when there is no reciprocation? Where does a man or woman who would like to be married getthe strength to be content and continent for seventy years of singleness?Where did Maud Cary get the strength to press on in 54 hard years of missionary service in Morocco only to be rewarded at her funeral with two sprays, a few visitors, and no tears? Where did Jesus getthe strength to endure the cross and despise the shame (Hebrews 12:2)—fleeing disciples, and the denial of Peter, and the beating and scoffing and thorns and nails? Answer: "You shall be repaid at the resurrectionof the just." For the joy set before us at the resurrectionwe endure everything for Christ. Jesus did not

12. promise that obedience to him would be rewarded by men in this life. On the contrary, he said, "Blessedare you when men revile you and persecute you and utter all kinds of evil againstyou falselyon my account. Rejoice, andbe glad, for your reward is greatin heaven, for so men persecutedthe prophets who were before you." O, there is joy in obeying Christ—vastly more joy than if we lived for the praise of men and sought our reward in this life—but our joy flows from the unshakable hope of Romans 8:11, not from the shifting circumstances ofour life. "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies." If you really believe that God is for you and not againstyou, and that he will give life to your mortal body, and that whatevergoodyou give up in this life will be repaid one-hundred-fold in the resurrectionof the just, and that you will shine like the sun in the kingdom of your Father, then you have an inexhaustible reservoirof strength to keepdoing the goodGod has called you to do whether anyone appreciates it now or not. Therefore the essenceofthe Christian life is not the struggle to win the reward of men but the struggle to keepbelieving in the resurrectionof your body in glory. And the great foundation of this hope is that God raised Jesus from the dead, that he reigns now as King over earth and heavenand death and hell, and that he cannot fail in his purpose to raise us up to glory. To him belong all praise and honor and glory and thanks for ever and ever. Amen. John Piper (@JohnPiper) is founder and teacherof desiringGod.org and chancellorof Bethlehem College & Seminary. For33 years, he served as pastor of BethlehemBaptist Church, Minneapolis, Minnesota. He is author of more than 50 books, including Desiring God: Meditations of a Christian Hedonist and most recently Why I Love the Apostle Paul: 30 Reasons. BIBLEHUB RESOURCES

13. The Redemption Of The Body Romans 8:10, 11 T.F. Lockyer He has said (ver. 6) that the "mind of the spirit is life." We have seenin what a large, rich sense these words are true. But it might be objected - and our specialfamiliarity with one aspectof the meaning of "life" would lead to this - that after all, we die; that, in Solomon's language, "allthings come alike to all; there is one event to the righteous, and to the wicked." And at first sight this would seem to be a formidable objection. The brand of condemnation is upon us to the last: we die! Of what validity, then, is the justification through Christ? and of what reality the renewalby the Spirit? The objection is answeredin these verses, in which are set forth - the persistence ofdeath, the triumph of life. I. THE PERSISTENCEOF DEATH. It is, indeed, true that, in spite of our justification and renewal, death seems to have dominion over us in our physical relations:"the body is dead." This needs no proving; no human fact can be more patent. We die daily, and at last yield to the final triumph of the foe. How is this reconcilable with the new life? The body is dead "becauseof sin," viz. the sin of the first man, our federalhead. This is the sadheritage which descends to the race on accountof the transgression. 1. And one main secretof the persistence ofdeath consists in this, that mankind, in all its natural relations, is one organism. If one member suffer, the other members suffer with it. More especiallydo ancestralactions, entailing physical consequences, affectthe condition of succeeding generations. Therefore,as above (ver. 15 of ch. 5.), "by the trespass of the one the many died." The complex unity of man's natural relations necessitated this permanent consequenceto the race. 2. Yes, eachone's mortality is linked on to the mortality of the race; man, by necessarynatural entailment, is "born to die." But why, it may be asked, does not the individual, volitional agencyby which the Christian believer is linked on to a new federation, and made partakerof the powerof life, involve of

14. equal necessitythe reversalof the original cause? The answerin part is this: that, for reasons whichwe may or may not partially discern, in the present economyof things there is a permanence of natural causationeven in spite of altered spiritual conditions. It is this principle which effectuates the ordained unity of the race, as above set forth; and the same principle involves that, not merely must eachmember of the race acceptatbirth his natural heritage, but even his own free spiritual choice and action may not, at leastnow, effecta change in the sequence ofnatural causation. This is true of such natural consequencesas may have resulted from eachone's individual transgressions; it is equally true of the inherited consequencesofthe first transgression;it is eminently true of the unique entailment of mortality. 3. And one specialreasonfor this permanence of natural causation, in addition to the economic considerationsrequiring the organic unity of the race, is the necessitythat man, under a process ofredemptive recoveryfrom sin, should be subjected to the chastening influence which only an experience of the evil of sin's effects cansupply. Illustrate by continuance of penalty resulting from individual transgression;as, e.g., drunkenness, dishonesty. So, generally, the continuance of all the ills that flesh is heir to, on accountof human sin. In this twofold sense, then, "the body is dead because ofsin:" the transgressioninvolved it as a natural consequence;also, in view of redemption, as a remedial discipline. II. THE TRIUMPH OF LIFE. "But" - oh, what a "but" is this! - "the spirit is life because ofrighteousness." Observe,not living, as the body is said to be dead, i.e. not merely possessedofan attribute; but life! itself, through the inhabitation of the Spirit of God, a living power, which shall eventually penetrate with its vitality all man's psychicaland even bodily nature (see Godet). All this is involved in the peculiar phraseologyofthe tenth verse, and is plainly setforth in the eleventh. 1. A new organic unity of the race, with its own laws of natural causation, is establishedin Christ. He is the secondAdam, the "greaterMan." And as by the "sin" of the former came death, so by the "righteousness" - the justification - which is through the latter comes life.

15. 2. "With its ownlaws of natural causation:" yes; for, though we may not trace their working, they are at work, and shall eventuate in our triumph, through Christ, over even the mortality to which we now must submit. The case is complex; the two humanities are as yet commingled; the two trains of causationare jointly at work. But of the triumph of life, we have the pledge in that he was raisedfrom the dead; himself submitted to the old law, and rose by the powerof the new. "Christ the Firstfruits, afterward they that are Christ's at his coming." 3. "Afterward:" yes, when the remedial discipline shall have done its work, and from a restoredworld, from a renewedmankind, the curse shall be utterly removed. For this we wait, for this we work;and we do not work and wait in vain. "The Spirit of him that raised up Jesus from the dead shall quicken also your mortal bodies." Such, then, is our assurance, suchis our hope. But on what is it conditioned? "If Christ be in you;" "If the Spirit of him that raisedup Jesus from the dead dwell in you." Oh, let us hastento him who is the Source ofthe new life, the Giver of the living Spirit! - T.F.L. The indwelling Spirit Bp. Ryle. The indwelling of God the Holy Spirit is the common mark of all believers in Christ. It is the shepherd's mark of the flock of the Lord Jesus, distinguishing them from the restof the world. It is the goldsmith's stamp on the genuine sons of God, which separates them from the dross and mass of false professors. Itis the king's ownsealon those who are his peculiar people, proving them to be his own property. It is the earnestwhich the Redeemer gives to His believing disciples, while they are in the body, as a pledge of the full redemption yet to come on the resurrection morning. This is the case ofall believers. (Bp. Ryle.)

16. The indwelling Spirit the Raiserof the dead T. Manton, D.D. I. THE INHABITATION OF THE SPIRIT. Dwelling may relate either to a man in his house (1 John 3:24) or of God in His temple (1 Corinthians 6:16). The Spirit buildeth us up for so holy a use, and then dwelleth in us as our Sanctifier, Guide, and Comforter. 1. He sanctifieth and renewethus (Titus 3:5; John 3:6). 2. He guideth and healeth us in the ways of holiness (Romans 15:14; Galatians 5:25). 3. He comforts us with the sense of God's fatherly love and our eternal inheritance (ver. 16; 2 Corinthians 2:22). II. WHY THIS INHABITATION IS THE GROUND OF A BLESSED RESURRECTION. 1. To preserve the order of the personaloperations.(1)The rising from the dead is a work of Divine power (2 Corinthians 1:10).(2) This Divine power belongethin common to Father, Son, and Holy Ghost, who, being one and the same God, concurredin the same work. We are raised by the Father(text), by Christ (John 5:21), by the Spirit (text).(3) They all concur in a way proper to them. The Holy Ghostis the operative love of God, working from the power of the Fatherand grace ofthe Son; and whateverthe Fatheror Son doth, you must still suppose it to be communicated to us by the Spirit. 2. Becausethe Holy Spirit is the bond of union betweenus and Christ. We are united to Him, because we have the same Spirit which Christ had; and therefore He will work like effects in you and Him. If the Head rise, the members will follow after. 3. Becausethe Spirit of sanctificationworkethin us that grace whichgiveth us a right and title to this glorious estate (Luke 20:35, 36; Galatians 6:8). 4. Becausethe Spirit abides in us as an earnest(Ephesians 1:14).

17. 5. BecauseofHis respectto His old dwelling-place (1 Corinthians 6:19; 1 Thessalonians 5:23). 6. Becausethe greatwork of the Spirit is to retrench our bodily pleasures, and to bring us to resolve by all means to save the soul, whatever becomethof the body in this world, and to use the body for the service ofthe Lord Jesus Christ (1 Corinthians 6:13, 20; Romans 8:13; Galatians 5:16, 24;Romans 13:14). (T. Manton, D.D.) The completing work of the Holy Spirit L. O. Thompson. The acceptanceofChrist does not prevent the death of the body. The destruction of the body by death is complete;but is it destroyedfor ever? 1. Infidelity affirms that when you are dead that is the end of you. 2. Science teaches thatthe substance ofthe body can never be annihilated. 3. The Bible declares thatthe body shall be raisedup at the last day. I. THE AGENT. The same power that raisedup Jesus. II. ITS ORDER, 1. Regeneration. 2. Sanctification. 3. Resurrection. III. A COMPLETE SALVATION CHRIST BRINGS TO US. 1. It justifies us before the law. 2. It includes the redemption of the body. 3. It provides for the reunion of body and soul.

18. 4. It establishes personalidentity for ever. 5. It makes certainthe reunion and recognitionof friends throughout eternity. IV. PRESENTPRACTICALBEARINGS. 1. We should now seek afterthe only possible antidote to spiritual death, with all its glorious provisions for time and eternity. If the Spirit of Christ dwell in us, we have nothing to fearfrom sin and death. 2. The Spirit comes only to those who welcome His coming and cherishHis indwelling. (L. O. Thompson.) The resurrectionof the body P. Strutt. Our attention is not directed to the awakening produced by the trump of the archangel, but to the quickening produced by the Spirit of God. We have to considerhere the completionof our freedom from the law of sin and death. Observe — I. THAT BY THE RESURRECTIONTHE LAST LINK OF THE CHAIN OF CORRUPTION WILL BE FINALLY BROKEN. The work of salvationis an ordered scheme, every stepof which is arrangedby infinite wisdom. God first uncloses the fingers of sin on the spirit, and at last frees the body from its fatal grasp. "The last enemy that shall be destroyedis death." What if the order had been reversed? Why, then the spirit would have been placed beyond that discipline through which its purification is now being carriedon. A body fit only for heavenly service would not be fit for earthly pain, sorrow, and death. II. THAT THIS EMANCIPATION IS TO BE EFFECTEDBYTHE HOLY SPIRIT. It is Spirit operating, not on spirit — as in conversion— but on the body. It is the same Spirit, and it follows that it is even part of the same work. The work is effectedby the Spirit dwelling in us. There is in the believer a

19. Divine seed, which is destined to break forth from amidst the corruption of the grave into beauteous life. III. THAT THE RESURRECTIONOF BELIEVERS IS ASSOCIATED WITH THAT OF CHRIST. The relationis that of cause and effect, type and fulfilment, pledge and redemption. "BecauseIlive, ye shall live also." (P. Strutt.) The resurrectionmaintained Thomas Horton, D.D. First, to speak ofChrist's resurrection. If the Spirit of Him that raised up Jesus from the dead. This is a circumlocution whereby we have described unto us God the Father, under this notion of raising up of Christ. For the first, the Personhere signified or implied, that is God the Father. Indeed, the whole Trinity of Persons had a share in this performance. But yet it is here ascribed to the Father, as that Personwho is usually expressedto be the Fountain of the Godhead, as from whom all the actions of the Deity do originally flow and proceed. The secondthing, which is here chiefly considerable, is the action attributed to this Person, and that is, the raising up of Jesus from the dead. Jesus Christ, He is thus risen. This is a main article of our Christian faith. The ground of this dispensationis first of all takenfrom the nature and condition of Christ Himself, who was such an One as death could not long keepin bondage to itself (Acts 2:24). Secondly, He is therefore risen to manifest the completeness ofthat redemption which He had wrought for us, and to declare us absolved and acquitted in the sight and presence of God (Romans 4:25). The use of this doctrine in hand is especiallyto oppose it to the scandaland reproachof the Cross. The secondis the Spirit's inhabitation in those who are the members of Christ. If or forasmuchas this Spirit dwelleth in you. Thus it makes much for the honour and dignity of the servant of God, that He whom the heavenof heavens cannot contain should vouchsafe to take up His residence in such narrow rooms as our hearts. And, further, it also minds us of our duty: so to carry and behave ourselves as fit temples of the Holy Ghost

20. to reside in, and to be continually offering up of sacrifices ofpraises unto Him. The second, which is principally considerable of us, is the inference in these, "He that raisedup Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you." First, to look upon this passagein its simple and absolute consideration, "He that raised up Jesus Christ from the dead will also quicken and raise up us, who are," etc. And here, again, two things more: first, the state or condition itself which is here propounded. And that is the resurrectionof the saints and true believers. "He shall quicken your mortal bodies." Secondly, the conveyance ofthis state or condition unto them, or the grace ofconferring it upon them by or because ofHis Spirit, which dwelleth in you. First, to speak of the former — viz., the state or condition itself which is here propounded, and that is the resurrectionof the saints. "He shall quicken your mortal bodies"; that is, He shall raise you from death to life. It is that which hath been set forth unto us and shadowedunder sundry resemblances — of Aaron's dry rod budding forth and flourishing; of the prophet slain by the lion, but not devoured; of Enoch's translation; of Elijah's rapture; of Elisha's sepulchre reviving a dead man that was castinto it. And it is very suitable and agreeable to reasonrightly qualified, though it does not depend upon it. First, to reasonthat it may be so in regard of the possibility. It is no way opposite or repugnant to this. Let us consider what our bodies were made of and fetched out of at first, and then it will be no difficulty at all. He that thoroughly believes the creationneed never to doubt of the resurrection. Could God make the body out of the dust? and cannot He then restore it from the dust? Secondly, it is also in the equity of it, as that which should be; that so there may be an execution of the just judgment of God upon either part of man which hath done either goodor evil. Thirdly, it is so also in the necessityofit, as that which must be; and here are divers and sundry things considerable of us as very much making for it. First, from the covenantof grace, "I will be thy God," etc. Now to be our God is to be the God of our whole persons;not only of our souls, but of our bodies too (Matthew 22:32). Secondly, from the work of redemption, which extends to the destroying of death as the lastenemy, and to getthe conquestand victory over that. Thirdly, from the resurrectionof Christ Himself: He is risen in His body, therefore we also shallrise in ours. Fourthly, from the work of the Spirit. The Spirit of God, which is in us, He does certify and assure us hereof

21. — namely, by these gracious effects ofHis wrought in our souls;while He raises us from the death of sin, He will also raise us from the death of the grave. He that hath done the one, He is ready also to do the other for us. Hence is the Spirit of God calledthe earnestand pledge hereofunto us (2 Corinthians 5:5). This doctrine of the resurrection is more particularly considerable of us in the expressionwhich is here in the text fastenedupon it; whilst it is saidthat "He that raisedup Christ from the dead shall also quicken your mortal bodies." And here, again, two things more. First, to speak of the cause of it. He that raisedup Christ from the dead; where the resurrectionof Christians seems to be made an effect, and consequentof the resurrectionof Christ. And so indeed it is, and that according to a threefold influence — first, of merit; secondly, of actualefficacy;and, thirdly, of example. The ground and reasonof all is this: because Christ is the Root and Head of all believers, as Adam was of all mankind. And so much may be spokenof the first particular which is here considerable of us, and that is the cause ofour resurrection: in these words, "He that raisedup Christ from the dead." The secondis the carriage ofit in these:"shall quicken your mortal bodies." He shall quicken our mortal bodies by making them absolutely immortal. And so now I have done with the first branch in this secondgeneral — to wit, the state or condition itself which is here propounded; and that is the resurrectionof the saints and true believers, in these words:"He that raisedup Christ from the dead shall quicken your mortal bodies." The second is the conveyance ofthis state and condition unto them, or the ground of conferring it upon them, in these words: "By," or "because,ofHis Spirit that," etc., I read it both ways, either "by" or "because," according to the different translation in the text and in the margin, and eachof them different, according to different copies in the original. We may, if we please, take it either way. First, take it in the textual translation: "By His Spirit that dwelleth in you." Where we see how the dwelling of God's Spirit in the children of God is the means and cause and conveyance ofresurrection to such as are His children. They rise, but they rise by the virtue of the Spirit of God that dwells in them; and that because they rise in reference to their relation to Christ, as we showedbefore. But, secondly, we may, if we please, take it also in the marginal translation, which is for, or because, ofthe Spirit that dwelleth in you, as denoting not only the cause from which, but also the

22. reasonfor which, this resurrectionis conferred upon them. First, I say here is that which is implied: that the Spirit of God dwells in the children of God. The secondis that which is inferred: that because and in regard of the Spirit of God dwelling in them, therefore their bodies should be raisedand restored againto life. This follows from hence, because the Holy Ghostwill not quit His own interest, nor lose anything of that which belongs unto Him, which He should do if the bodies of the saints lay still in their graves, orwere wholly annihilated and brought to nothing. The secondis conditional, or connective with the words which went before in the beginning of the verse:"If the Spirit of Him that raisedup," etc., where resurrectionto eternallife is made dependent upon the inhabitation of the Holy Ghostin such persons as shall so rise, The considerationof this point may be useful to us, to a twofold purpose. First, as matter of comfort to the saints and servants of God. Secondly, here is matter of terror to all wickedand reprobate persons in regard of the different dispensationof it from that of the children of God. First, as to the manner of it. Whereofthe one shall be with rejoicing, the other with horror. Secondly, in regard of the end of it. The godly, they rise that they may receive their crown and garland. But the wicked, they rise that they may receive their punishment and torment. Thirdly and lastly, in regard of the cause and proceeding of it. The godly, they rise by virtue of their union with Christ as His members, and by virtue of their relation to the Holy Ghostas His temples; but the wicked, they rise by virtue of God's curse upon them and designment to everlasting destruction. The godly, they rise by the powerof Christ as a Mediator; the wicked, they rise by the powerof Christ as a Judge. (Thomas Horton, D.D.) COMMENTARIES Ellicott's Commentary for English Readers (11) And this vitality extends beyond the grave. It will even reactupon that material body which had just been spokenof as given over to death. Die it

23. must; but the same Spirit to which the soul owes its life will also reinfuse life into the dead body, just as the body of Christ of Himself was raisedfrom the dead. By his Spirit . . .—The balance of authority is in favour of the reading, “because ofHis Spirit” (as in margin); the other is an Alexandrian correction. It cannot be thought that God would leave in the grave that body in which His own Spirit has dwelt, i.e., has been with not only in close but permanent contact, though the psychologicalquestionwas, of course, not present to the mind of the Apostle. Matthew Henry's Concise Commentary 8:10-17 If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness ofChrist imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt lustings, they will certainly perish in their sins, whatever they profess. And what can a worldly life present, worthy for a moment to be put againstthis noble prize of our high calling? Let us then, by the Spirit, endeavourmore and more to mortify the flesh. Regenerationby the Holy Spirit brings a new and Divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testamentchurch was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peaceto themselves, to whom God does not speak peace.But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seemto be losers for Christ, we shall not, we cannot, be losers by him in the end. Barnes'Notes on the Bible

24. But if the Spirit of him ... - The Holy Spirit, Romans 8:9. He that raised up Christ ... - He that had power to restore him to life, has powerto give life to you. He that did, in fact, restore him to life, will also restore you. The argument here seems to be founded, first, on the power of God; and, secondly, on the connectionbetweenChrist and his people; compare John 14:19, "BecauseIlive, ye shall live also." Shall also quicken - Shall make alive. Your mortal bodies - That this does not refer to the resurrection of the dead seems to be apparent, because that is not attributed to the Holy Spirit. I understand it as referring to the body, subject to carnal desires and propensities;by nature under the reign of death, and therefore mortal; that is, subject to death. The sense is, that under the gospel, by the influence of the Spirit, the entire man will be made alive in the service of God. Even the corrupt, carnal, and mortal body, so long under the dominion of sin, shall be made alive and recoveredto the service of God. This will be done by the Spirit that dwells in us, because thatSpirit has restoredlife to our souls, abides with us with his purifying influence, and because the design and tendency of his indwelling is to purify the entire man, and restore all to God. Christians thus in their bodies and their spirits become sacred. Foreven their body, the seat of evil passions and desires, shallbecome alive in the service of God. Jamieson-Fausset-BrownBible Commentary 11. But—"And." if the Spirit of him that raised up Jesus from the dead dwell in you—that is, "If He dwell in you as the Spirit of the Christ-raising One," or, "in all the resurrection-powerwhich He put forth in raising Jesus." he that raised up Christ from the dead—Observe the change of name from Jesus, as the historicalIndividual whom God raised from the dead, to Christ, the same Individual, consideredas the Lord and Head of all His members, or of redeemed Humanity [Alford]. shall also quicken—rather, "shallquicken even"

25. your mortal bodies by—the true reading appears to be "by reasonof." his Spirit that dwelleth in you—"Your bodies indeed are not exempt from the death which sin brought in; but your spirits even now have in them an undying life, and if the Spirit of Him that raisedup Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as it was, shallyet experience the same resurrectionas that of their living Head, in virtue of the indwelling of same Spirit in you that quickened Him." Matthew Poole's Commentary Him that raisedup Jesus from the dead; a periphrasis of God the Father. The Son raisedhimself, John 2:19 10:18;and yet the Father is said here to raise him from the dead: see notes on Romans 1:4. Quickenyour mortal bodies;raise them from a state of mortality, and all the attendants, to a glorious immortal life. By his Spirit that dwelleth in you: q.d. If you are sanctifiedby the Spirit, you shall be raised up by the Spirit also, as Christ was. The wickedalso shall be raisedat the last day. But the righteous shall be raised after a peculiar manner; they shall be raised, as by the almighty powerof God, so by virtue of their union with Christ as his members, and by virtue of their relation to the Spirit as his temples. They only shall partake of a resurrectionthat is desirable and beneficial to them. Therefore it is called emphatically the resurrectionof the just, Luke 14:14;and these two are joined together, as belonging one to the other; the children of God, and the children of the resurrection, Luke 20:36. Gill's Exposition of the Entire Bible But if the Spirit of him that raisedup Jesus from the dead,.... These words are not to be understood as they are by some, of the continued work of sanctificationin the heart by the Spirit of God; for regeneration, andnot

26. sanctification, is signified by quickening, which quickening occurs whenthe Spirit of Godfirst takes up his dwelling in the soul; besides, the apostle had spoke of the life of the spirit or soul before; and they are mortal bodies, and not its mortal souls, which are said to be quickened, for these cannotmean the body of sin, or the remains of corruption, as they are said to be, and which are never quickened, nor never canbe. To understand the words in such a sense, is not so agreeable to the resurrectionof Christ here mentioned; whereas Christ's resurrectionis often used as an argument of ours, which is designed here, where the apostle argues from the one to the other. The Spirit dwells in the saints as his temples: the Spirit that dwells in them is, "the Spirit of him that raisedup Jesus from the dead";by whom is meant God the Father, to whom the resurrection of Christ from the dead is here and elsewhere ascribed. This "periphrasis" of him is used, to express the power, justice, and grace ofGod in the resurrectionof his Son; to show that the Spirit of God was concernedin it; and the greatness ofthe personof the Spirit that dwells in the saints; and what reasonthey have to believe the sanctificationof their souls, and the redemption of their bodies, since such a divine Spirit dwells in them; wherefore, he that raised up Christ from the dead, which is the Father, shall also quicken your mortal bodies by his Spirit that dwelleth in you; not the souls of the saints, for these die not: but their "bodies", called"mortal", because appointed to death, are under the sentence of it, and in which it already works;"your" bodies and not others; mortal ones, and not airy, celestial, immortal ones;the very same they carry about with them here, and in which the Spirit of God had dwelt. These shall be quickened. The Jews frequently express the resurrectionby , "the quickening of the dead" some distinguish (y) between"the resurrection" of the dead, which is common to the wicked, and "the quickening" of them, peculiar to the righteous:though, it is observed, this distinction does not always hold: however, this act of quickening seems here designedto express the peculiar blessing, of the saints; for though the wickedshall be raisedfrom the dead, yet they will not rise with the saints, nor by virtue of union to Christ, nor to an eternal life of joy and happiness; in this sense the saints only will be quickened, "by the Spirit"; not

27. as an instrument, but as a coefficientcause with the Father and Son: or "because ofthe Spirit that dwelleth in you", the bodies of the saints are the temples of the Holy Ghost, they are sanctified by him, where he continues to dwell by virtue of union to Christ, and in consequence ofit will quicken them at the lastday; so the Jews say, that the Holy Ghostbrings to the resurrection of the dead (z). (y) Vid. Buxtorf. Lexic. Rabbinic. p. 745, 746. (z) Misn. Sota, c. 9. sect. 15. Geneva Study Bible {13} But if the Spirit of him that raisedup Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that {o} dwelleth in you. (13) A confirmation of the former sentence. Youhave the very same Spirit which Christ has: therefore at length he will do the same in you, that he did in Christ, that is, when all infirmities being utterly laid aside, and death overcome, he will clothe you with heavenly glory. (o) By the strength and power of him, who showedthe same might first in our head, and daily works in his members Meyer's NT Commentary Romans 8:11. According to Romans 8:10, there was still left one powerof death, that over the body. Paul now disposes ofthis also, and hence takes up again, not indeed what had just been inferred (Hofmann, in accordance with his view of τὸ πνεῦμα, Romans 8:10), but the idea conditioning it, εἰ δὲ Χ. ἐν ὑμ.; not, however, in this form, but, as required by the tenor of what he intends to couple with it, in the form: εἰ δὲ τ. πν. τοῦ ἐγειρ. Ἰ. ἐκ νεκρ. οἰκεῖ ἐν ὑμῖν. In substance the two are identical, since the indwelling of the Divine Spirit in us is the spiritual indwelling of Christ Himself in us. See on Romans 8:9. The δέ, therefore, simply carries on the argument, namely, from the spirit which is ζωή (Romans 8:10), to the quickening that is certain even in the case

28. of the mortal body (for observe the position of the καί). The apostle’s inference is: “The Spirit who dwelleth in you is the Spirit of Him that raised up Jesus;consequentlyGod will also, with respectto your bodies, as dwelling- places of His Spirit, do the same as He has done in the case ofChrist.” The self-evident presupposition in this inference is, that the Spirit of God dwelt in Jesus during His earthly career(Luke 4:1; Luke 4:14; Luke 4:18; Acts 1:2; John 3:34; John 20:22). ζωοποιήσει]Notἐγερεῖ, but the correlate of ζωή, Romans 8:10 (comp. Romans 8:6), and counterpart of νεκρόν and θνητά, is purposely selected. Comp. 1 Corinthians 15:22. θνητά] What he had previously expressedprolepticallyby νεκρόν, he here describes according to the reality of the present by θνητά. Observe, moreover, that Paul leaves out of view the fate of those still living at the Parousia. Their change is not included in the expressionζωοποιήσει (Hofmann),—a view which neither the sense ofthe word (comp. Romans 4:17; 1 Corinthians 15:22; 1 Corinthians 15:36; 1 Peter3:18; John 5:21) nor the correlationwith ἐγείρας permits. But to the readers’consciousnessoffaith it was self-evident from the analogyof what is here said to them with reference to the case oftheir being already dead at the Parousia;1 Corinthians 15:51; 2 Corinthians 5:2-4; 1 Thessalonians 4:15-17. On the interchange of Ἰησοῦν and τὸν Χριστόν Bengel rightly remarks: “Appellatio Jesuspectatad ipsum; Christi refertur ad nos;” for Jesus as Christ is destined to be the archetype for believers even in an eschatological respect. διὰ τὸ ἐνοικοῦνκ.τ.λ.]on accountof His Spirit that dwelleth in you. Observe the emphatic prefixing of the αὐτοῦ relating to God. How could God, the

29. Raiserup of Christ, who was the possessorofHis Spirit, leave the bodies of believers, which are the dwelling-places of the same Spirit, without quickening? The more characteristic ἐνοικοῦν(previouslyit was only οἰκεῖ)is a climax to the representation. Köllner’s explanation may serve to exemplify the conceptionof our passage in an ethical sense (Erasmus, Calvin, and many others):“So will He who raised up Jesus from the dead bring to life also your bodies that are still subject to death (sin and misery), that is, ennoble also your sensuous nature and so perfect you entirely.” But even apart from this arbitrary interpretation given to the simple θνητά (which ought rather with van Hengel to be interpreted: “quamquam mortalia ideoque minoris numeri sunt”), how diffuse and verbose would be the whole mode of expressing the simple thought! How utterly out of place this dualism, of the representation, as if the divine work of the moral revivification of the body were something independent, alongside of and subsequent to that of the spirit! See, moreover, generallyon Romans 8:10, and the appropriate remarks of Reiche, Commentarcrit. I. p. 62 ff. Lastly, according to de Wette’s combination of the two senses—the moraland the physical—the thought is: “This death-overcoming Spirit of God shall destroy more and more the principle of sin and death in your bodies, and instead of it introduce the principle of the life-bringing Spirit into your whole personality, even into the body itself,”—a thought which opens up the prospectof the future resurrection or change of the body. But the resurrectionwill be participated in by all believers at once, independently of the development noticed in our passage, by which their bodies would have first to be made ripe for it; and even the change of the living at the Parousia is, according to 1 Corinthians 15:51 ff., not a process developedfrom within outwardly, but a result produced in a twinkling from without (at the sound of the last trumpet),—a result, which cannot be the final consequenceofthe gradual inward destruction of the principle of sin and death, because in that case all could not participate in it simultaneously, which nevertheless is the case, according to 1 Corinthians 15:51. Notwithstanding, this view, which combines the spiritual and bodily process ofglorification, has been againbrought forward by Philippi, according to whom what is here meant is the progressive

30. merging of death into life, which can only be accomplishedby the progressive merging of sin into the righteousness oflife, and of the σῶμα into the ΠΝΕῦΜΑ (?). The simple explanation of the resurrectionof the body is rightly retained by Tholuck, Umbreit, Hofmann, Weiss, andothers: whilst Ewald contents himself with the indeterminate double sense of eternallife beginning in the mortal body. Expositor's Greek Testament Romans 8:11. But though the presentresults of the indwelling of the spirit are not all we might desire, the future is sure. The indwelling spirit is that of Him who raisedJesus from the dead, and as such it is the guarantee that our mortal bodies also (as well as our spirits) shall share in immortality. The same argument, in effect, is used in Ephesians 1:18-20. “The powerthat workethin us” is the same with which “Godwrought in Christ when He raisedHim from the dead and set Him at His own right hand in the heavenly places”;and it will work to the same issue in us as in Him. The reading in the last clause is very doubtful, but whether we take the accus. (according to which the indwelling of the spirit is the ground on which God raises our mortal bodies to undying life) or the genit. (according to which the spirit is itself the agent in this resurrection—a conceptionnotfound elsewherein Scripture), in either case a share in the Christian resurrection is conditioned by the possessionof the Spirit of Christ. It is clearfrom the alternation of πνεῦμα θεοῦ and πνεῦμα χριστοῦ in Romans 8:9 that the Spirit of Christ is the same as the Spirit of God, and the use of χριστὸς alone in the next verse shows that this same spirit is the alter ego of Christ. Cf. Php 1:19; Galatians 4:6; Ephesians 3:17. This is one of the passagesin which the presuppositions of the Trinitarian conception of God come out most clearly. Cambridge Bible for Schools andColleges 11. But] Here the factof the death-state of the body is met and qualified by the prospectof life for it also.

31. the Spirit of him that raised, &c.]i.e. of the Father;so describedhere because of the following statement. See Romans 6:4, and cp. Hebrews 13:20.—Here againthe indwelling of the Spirit is practicallyidentical with the indwelling of Christ in Romans 8:10.—“Jesus” and“Christ” are not mere synonyms here: Jesus is the RisenOne as to Himself; Christ the RisenOne as the Head of His people. So Bengel. quicken] make alive. Though the word “raise” is not used, the reference is to the resurrection-day. Cp. 1 Corinthians 15:22. The word is no doubt chosento include the case ofthose who shall “remain to the coming.” your mortal bodies]The Religionof Scripture alone of religions (excepting Mahometanism, whose elementof truth is all borrowed from it) promises immortal bliss to the body. by his Spirit] Lit., and far better, on accountof His Spirit. The body is the Spirit’s “temple” now, (1 Corinthians 6:19,) and as such it is for ever “precious in the sight of the Lord.” Our Lord indicates this same deep connexion betweenthe soul’s intercourse with God now and the body’s glory hereafter, Matthew 22:31-32. Bengel's Gnomen Romans 8:11. Ἰησοῦν, Jesus)Afterwards in Apodosis, Christ. The name Jesus has respectto Himself; the name Christ has reference to us. The former appellation, as a proper name, belongs to the person; the latter, as an appellative, belongs to the office.—ζωοποιήσει,shallquicken [make alive]) comp. life, Romans 8:6. This life knows no condemnation, Romans 8:1.—διὰ on accountof [or by means of]) 2 Corinthians 1:22. He is one and the same Spirit, who is the Spirit of Christ, and who is in believers; therefore as Christ lives, so believers shall live: See Appendix. Crit. Ed. ii: on this passage.[90]

32. [90] ABC and acc. to Dial. c. Maeed. “SeveraloldMSS.,” Memph. and later Syr. Versions read διὰ τοῦ ἐνοικοῦντος—πνεύματος. ButD(A)Gfg Vulg. Syr. Theb. Versions, Orig. 2, 534a, and 3, 618c, 812d, Iren. 304, Hil. 803, readδια τὸ ἐνοικοῦν—πνεῦμα.With the accus. the meaning will be on accountof the Spirit, etc. with the genit. by or through. Beng. translates it ‘propter.’—ED. PRECEPTAUSTINRESOURCES Romans 8:11 But if the Spirit of Him who raisedJesus from the dead dwells in you, He who raisedChrist Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you. (NASB: Lockman) Greek:ei de to pneuma tou egeirantos (AAPMSG)ton Iesoun ek nekron oikei (3SPAI) en humin, o egeiras (AAPMSN)Christonek nekron zoopoiesei (3SFAI) kai ta thneta somata humon dia tou enoikountos (PAPNSG)autou pneumatos en humin. Amplified: And if the Spirit of Him Who raisedup Jesus from the dead dwells in you, [then] He Who raisedup Christ Jesus from the dead will also restore to life your mortal (short-lived, perishable) bodies through His Spirit Who dwells in you. (Amplified Bible - Lockman) Barclay:If the Spirit of him who raised Jesus from the dead dwells in you he will make even your mortal bodies alive through his Spirit indwelling in you. (Westminster Press) ESV: If the Spirit of him who raised Jesus from the dead dwells in you, he who raisedChrist Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. NET Moreoverif the Spirit of the one who raisedJesus from the dead lives in you, the one who raisedChrist from the dead will also make your mortal bodies alive through his Spirit who lives in you.

33. NLT: The Spirit of God, who raised Jesus from the dead, lives in you. And just as he raised Christ from the dead, he will give life to your mortal body by this same Spirit living within you. (NLT - Tyndale House) Phillips: I said that our nature is "dead" in the presence ofChrist, and so it is, because ofits sin. Neverthelessonce the Spirit of him who raisedJesus from the dead lives within you he will, by that same Spirit, bring to your whole being new strength and vitality. (Phillips: Touchstone) Wuest: And assuming that the Spirit of the One who raised up Jesus out from among the dead is in residence in you, He who raisedfrom among the dead Christ Jesus, willalso make alive your mortal bodies through the agencyof the Spirit who is resident in you. (Eerdmans) Young's Literal: and if the Spirit of Him who did raise up Jesus out of the dead doth dwell in you, He who did raise up the Christ out of the dead shall quicken also your dying bodies, through His Spirit dwelling in you. BUT IF (SINCE) THE SPIRIT OF HIM WHO RAISED JESUS FROM THE DEAD DWELLS IN YOU: ei de to pneuma tou egeirantos (AAPMSG)ton Iesoun ek nekron oikei(3SPAI) en humin: (Ro 8:9; 4:24,25;Acts 2:24,32,33; Ephesians 1:19,20;Hebrews 13:20; 1Peter1:21) BAD NEWS GOOD NEWS! In Romans 8:10 Paul gave us the "bad new

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