'The dictate of or inclination imparted by the Spirit, Who quickens

those that once were dead in trespasses and sins, and gives them the

predominant inclination to live in Christ' (Moses Stuart).

But surely this interpretation is seriously at fault.  In what way can

it possibly be taught that our subsequent growth in grace or 'inclination

imparted by the Spirit' is the effectual cause of our freedom from

condemnation?  We are not freed from condemnation because we are sanctified.

We are freed because of the finished Work of Christ, accomplished on our

behalf while we were 'yet sinners', and in order that we might be sanctified.

Let us not intrude anything of ourselves, not even the new life given by God,

into this solemn transaction, in which Christ alone must be the one great

The whole of this glorious chapter of Romans may be likened to a flight

of seven steps leading ever upwards, from the doctrinal statement that 'there

is no condemnation' to the answering challenge, 'Who is he that condemneth?'

In order that none of our readers may miss the essential relationship between

the close of the chapter and its opening, we set out the structure of the

chapter as a whole:

A

1 -4. No condemnation.

God sent His own son (huios).

B

5 -15.

Led by the Spirit of God.  sons now (huios).

C

15 -17.

Spirit Himself bears witness.  sonship

D

17 -21. Suffering and Glory.  Manifestation of sons

C

22 -28. Spirit Himself intercedes.  sonship (huiothesia).

B

Conformed to the image of His son then (huios).

A

31 -39.

Who condemns?  He spared not His own son (huios).

It will be observed, we trust with joy, that God's answer throughout

the varied experiences of this chapter is to be found in 'His Son' and in

'sonship' in Him.

The opening member (8:1 -4) deals with the subject of 'no condemnation'

stated doctrinally, in its Godward aspect.  The law of the spirit of life in

Christ Jesus sets us free from the law of sin and death; and the utter

failure of the flesh in respect to obedience and righteousness is met by the

gift of God's Son, Who 'by a sacrifice for sin, condemned sin in the flesh'

(margin 8:3).  The closing member likewise deals with the subject of 'no

condemnation', but approaches it from the experimental standpoint, viewing it

not so much from the angle of the law, as in relation to suffering and trial.

And just as 'His Son' proved an all -sufficient answer to the failure of the

flesh, so again He provides an all -sufficient answer to the conscious

weakness of the flesh.  In the opening section we are 'free from the law of

sin and death'; in the closing section we are 'more than conquerors' in the

midst of tribulation.

The theme of this last section (Rom. 8:31 -39) is developed by a series

of questions and answers, which can be seen best in the form of a structure: