Romanos 8:2

DISCOURSE: 1857
THE GOSPEL FREES MEN FROM SIN AND DEATH

Romanos 8:2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

THE world in general account it liberty to give loose to their passions. But such freedom is indeed the sorest bondage to sin and Satan [Note: Romanos 6:16.]. None possess true liberty but those who are freed by Christ [Note: João 8:36.]. The state of the demoniacs when healed by Christ resembled theirs [Note: Lucas 8:35.]. Paul was made a glorious example of it to all ages. He was once under condemnation, both because he adhered to the covenant of works, and was governed by his own impetuous will: he now rejoiced in a freedom from the sin that he had indulged, and from the curse to which he had subjected himself. “The law of,” &c.

We shall first explain, and then improve the text—

I. Explain it—

It is not needful to state the various interpretations given of the text. We shall adopt that which seems most easy, and agreeable to the context. We will begin with explaining the terms. “The law of the Spirit of life in Christ Jesus” is the Gospel covenant, as confirmed to us in Christ, and revealed to us by the Spirit—

[The “Spirit of life” is the Holy Ghost, who is the author and preserver of spiritual life [Note: João 3:5.Efésios 3:16.]. The “law” of the Spirit is the Gospel as revealed and applied by him: it is called a law because it has all the essential properties of a law [Note: A law is a precept enforced with sanctions: and such is the Gospel: it is a precept, 1 João 3:23; and it is enforced with the most encouraging and awful sanctions, Marcos 16:16.]: it is often spoken of as a law both by prophets and Apostles [Note: Isaías 2:3.Romanos 3:27.]: it is said to be the law of the Spirit “in Christ Jesus,” because the blessings of the Gospel are treasured up in Christ, confirmed to us through Christ, and received by us from Christ [Note: Colossenses 1:19; 2 Coríntios 1:20; João 1:16.]

“The law of sin and death” may be understood either of the covenant of works or of our indwelling corruption—
[The covenant of works is a “law” to which all are by nature subject: it is called the “law of sin and death,” because both sin and death come by that law [Note: Without that law there had been no transgression, and, consequently, no sin (which is the transgression of a law); nor death (which is the penalty inflicted for transgression). Compare 1 João 3:4.Romanos 5:13; 1 Coríntios 15:56. Hence it is called “the ministration of death and of condemnation.” 2 Coríntios 3:7; 2 Coríntios 3:9.]. Our indwelling corruption also operates as “a law” within us [Note: Romanos 7:23.]; it invariably hurries us on to “sin and death [Note: Romanos 7:5.].”]

We shall next explain the proposition contained in the terms. The proposition is, that “the Gospel frees us from the curse of the law, and from the dominion of sin”—

[When we embrace the Gospel we cease to be under the covenant of works [Note: Romanos 6:14. latter part.]; we then partake of all the blessings which Christ has purchased for us; we are liberated from the condemnation due to sin [Note: Romanos 8:1.]; we are freed, through the aid of the Spirit, from the power of sin [Note: Romanos 8:13; Romanos 6:14. former part.]

This proposition is to be understood as extending to all believers—
[It is not true with respect to the Apostles only; it was exemplified in all the first converts [Note: One hour they were full of guilt and wickedness; the next they were rejoicing in the pardon of their sins, and in the practice of all holy duties. Atos 2:46.], and is experienced still by every sincere Christian.]

The text thus explained is capable of most useful improvement—

II.

Improve it—

It is replete with very important instruction—

It shews us the wretched state of every unregenerate man—
[We are all in bondage to “the law of sin and death;” we are justly subjected to the curses of the broken law [Note: Gálatas 3:10.]; we are also led captive by our own corrupt appetites; even St. Paul himself was in this very state [Note: Romanos 7:9.]. Let us then humble ourselves under a conviction of this truth.]

It declares to us the only method of deliverance from that state—
[It was the Gospel which freed the Apostle. The same will avail for every other person. We must however “obey the Gospel,” and receive it as our “law of faith;” we must look for its blessings from Christ through the Spirit. In this way we may all adopt the language of the text in reference to our own happy experience.]

It affords also abundant matter of reproof—

It reproves those who despond as though there were no hope for them—
[Many think their guilt too great to be pardoned, and their lusts too strong to be subdued; but Paul’s case was intended to prevent such desponding fears [Note: 1 Timóteo 1:16. “ἐν ἐμοὶ πρῶτῳ, in me the chief.”]. Let none therefore any more complain like those of old [Note: Ezequiel 37:11.]: every one may find encouragement in the power and mercy of God [Note: Isaías 59:1.]

It reproves also those who speak against an assurance of faith—
[It would indeed be presumptuous in some to profess an assurance of faith; but God is desirous that all his people should enjoy it [Note: 1 João 5:13.]; let not any one therefore reprobate it as presumption; let every one rather seek the assurance expressed in the text.]

It may administer comfort also to many sincere Christians—

[Many are yet fighting against their manifold corruptions, and because they obtain not a perfect deliverance, they tremble under apprehensions of the divine wrath. But Paul himself bewailed bitterly his indwelling corruption [Note: Romanos 7:24.]: yet that did not prevent him from rejoicing in the partial freedom he experienced. Let upright souls take comfort from this reflection.]