Rom. 8: 5, 6.--Here flesh and spirit are again contrasted, this time the mind that

pertains to the spirit, or new nature, being in view. The end of one is death, the end of

other peaceful life.

Rom. 8: 9.--"In (the) pneuma" is here contrasted, as before, with flesh, and then is

given two titles. Pneuma Theon and pneuma Christon, spirit of God, and spirit of Christ.

Here, still, the subject is the new nature. It is called Divine (of God) and Christ spirit.

Rom. 8: 10.--We now have a contrast between "the body", which is dead because

of sin, and "the spirit", which is life because of righteousness.

Rom. 8: 11.--This new nature is here definitely associated with resurrection, and

the indwelling of that spirit brings quickening, even to the mortal body.

Rom. 8: 13.--The life lived by pneuma, that new nature which is not flesh, and

which is so intimately connected with the risen Christ, is an "earnest" of future

resurrection--"Ye will live."

Rom. 8: 14.--The flesh leads the children of disobedience; the pneuma Theon, the

new nature which is of God and which is spirit, leads the sons of God.

Rom. 8: 15.--Compare the "freedom pneuma" with the "sonship-pneuma", which

but crystallizes into two terms all that has been said before. The sonship, is the spirit of

God, and the spirit of Christ, the spirit of resurrection, of life and of peace, and is found

not "in Adam", but "in Christ" alone.

Rom. 8: 16 is the first mention of the Holy Spirit Himself. "The Spirit Himself

beareth witness with out spirit." He it is also Who is spoken of in verses 26 and 27.

Rom. 8: 23 reveals that the new nature, the spirit of sonship, is a "firstfruits",

an "earnest", a pledge of future literal resurrection, "to wit, the redemption of our body".

It will be seen that the doctrine of the Spirit is very intimately interwoven with the

doctrine of Rom. 8:, and we feel sure that due recognition of its importance will fully

justify the space afforded to its survey. The fuller bearing of each reference on the

unfolding of the wondrous teaching of the inner section of Romans must await more

detailed exposition. We trust, however, that sufficient has been seen to justify clearly the

distinction between the operation of the Spirit here, and the outpouring of His gifts at