Romans 8:10

Paul makes something which was doubtful clear and demonstrates that he is not attacking the flesh but sin. For he decreed that the body was dead to sin, i.e., that it should not sin. But here he calls the soul spirit, because it has already …

Again, what is good he applies to them, and the distressing part was short and parenthetic. And that which is an object of desire, is on either side of it, and put at length too, so as to throw the other into shade. Now this he says, not as affirming that the Spirit is Christ, far from it, but to show that he who hath the Spirit not only is called Christ's, but even hath Christ Himself. For it cannot but be that where the Spirit is, there Christ is also. For wheresoever one Person of the Trinity is, there the whole Trinity is present. For It is undivided in Itself, and hath a most entire Oneness. What then, it may be said, will happen, if Christ be in us? "The body is dead because of sin; but the Spirit is life because of righteousness." You see the great evils that come of not having the Holy Spirit; death, enmity against God, inability to satisfy His laws, not being Christ's as we should be, the want of His indwelling. Consider now also what great blessings come of having the Spirit. Being Christ's, having Christ himself, vying with the Angels (for this is what mortifying the flesh is), and living an immortal life, holding henceforward the earnests of the Resurrection, running with ease the race of virtue. For he does not say so little as that the body is henceforth inactive for sin, but that it is even dead, so magnifying the ease of the race. For such an one without troubles and labors gains the crown. Then afterward for this reason he adds also, "to sin," that you may see that it is the viciousness, not the essence of the body, that He hath abolished at once. For if the latter had been done, many things even of a kind to be beneficial to the soul would have been abolished also. This however is not what he says, but while it is yet alive and abiding, he contends, it is dead. […]

Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you."

In addition to this he makes the point still clearer by saying emphatically, "The body is dead because of sin," indicating that if it is not the temple, it is still the tomb of the soul. For when it is dedicated to God, he adds, "the spirit of him who raised Jesus from the dead dwells in you, who shall also make alive your mortal bodies through his Spirit dwelling in you."

Again he comforts the listeners when he says, "but if Christ is in you." Some understood Christ here to mean the Spirit; but this is incorrect. The Apostle gives us to understand that he who has the Spirit has Christ Himself within him; for where …

Then when he says, "but if Christ," he shows that through the grace of Christ or through the Holy Spirit we are freed from punishment. And first, he shows that we are freed by the Holy Spirit in the future from bodily death; second, that …

Observe, If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. iii. Now we are here told what becomes of the bodies and souls of those in whom Christ is.

Now if Christ be in you - Where the Spirit of Christ is, there is Christ. The body indeed is dead - Devoted to death. Because of sin - Heretofore committed.

quarantine:scripture (2026-07-29) — scripture-overlap:82%@v6-11

And if Christ be in you,....

And if Christ be in you - This is evidently a figurative expression, where the word “Christ” is used to denote his spirit, his principles; that is, he influences the man. Literally, he cannot be in a Christian; but the close connection between him and Christians, and the fact that they are entirely under his influence, is expressed by this strong figurative language. It is language which is not infrequently used; compare Gal 2:20; Col 1:27. (The union between Christ and his people is sometimes explained of a merely relative in opposition to a real union. The union which subsists between a substitute, or surety, and the persons in whose room he has placed himself, is frequently offered in explanation of the Scripture language on the subject. In this view, Christ is regarded as legally one with his people, inasmuch, as what he has done or obtained, is held as done and obtained by them. Another relative union, employed to illustrate that which subsists between Christ and believers, is the union of a chief and his followers, which is simply a union of design, interest, sentiment, affection, destiny, etc. Now these representations are true so far as they go; and furnish much interesting and profitable illustration. They fall short, however, of the full sense of Scripture on the point. That there is a real or vital union between Christ and his people, appears from the language of the inspired writers in regard to it. The special phraseology which they employ, cannot well be explained of any relative union At all events, it is as strong as they could have employed, on the supposition, that they had wished to convey the idea of the most intimate possible connection. Christ is said to be “in them,” and they are represented as “in him.” He “abides in them, and they in him.” They “dwelt” in each other; Joh 14:20; Joh 15:4; 1Jn 3:24; 1Jn 4:12. […]

The Holy Spirit of God is totally incapable of doing anything that is small. The world in which we live is beautiful, carpeted with flowers and everything. It was a ball of mud shut up in the womb of the universe.