“10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11But if the Spirit of him that raised up 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 dwelleth in you. 12Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: 17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Romans 8:10-17).

     The surety of death is in Adam. On the other hand, “the Spirit is life because of righteousness.” The surety of life is “in Christ Jesus” and His fulfillment of all righteousness (Jesus succeeded where Adam failed). The indwelling Spirit is the believers’ “earnest” (II Cor. 1:22) and “surety.” Because Jesus is and was perfectly righteous and has already died, was resurrected and is already glorified, He is the “firstborn among many brethren” (Rom. 8:29) and the believer’s surety of the same.

“14For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17For he testifieth, Thou art a priest for ever after the order of Melchisedec. 18For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20And inasmuch as not without an oath he was made priest: 21(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) 22By so much was Jesus made a surety of a better testament. 23And they truly were many priests, because they were not suffered to continue by reason of death: 24But this man, because he continueth ever, hath an unchangeable priesthood. 25Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. 28For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore” (Hebrews 7:14-28).

     This context of the surety of the believer’s future glorification must be maintained when we come into Romans 8:29-30. The key phrase in Romans 8:29-30 is “firstborn among many brethren.” It is because so many fail to maintain this context that the understanding of these verses is so greatly perverted.

“29For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that He might be the firstborn among many brethren. 30Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Romans 8:29-30).

     Although our physical bodies are “dead because of sin,” the “Spirit” of God indwelling the believer “is life.” Even though the believer is not yet glorified and, therefore is only now positionally regenerated, the “Spirit,” who “is life” dwells within him. Therefore, there is a degree to which the Church Age believer is already connected in a very real way to “the regeneration” through the indwelling of the Spirit of God. As far as God is concerned, the union has already been accomplished “in Christ.” All that is lacking in the full regeneration of the believer is the resurrection/glorification. It is clear that this is the meaning of the text in that this is the context that follows through to the end of the chapter; “which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:23).

     In Romans 8:11, the “if” takes on this overwhelming future potential “in Christ Jesus.” The same “Spirit” that ��raised up Jesus from the dead��� dwells in all true believers. If that union is real, that same “Spirit” will “also quicken” the believers’ “mortal bodies” one day. This verse fully moves the transition from practical and progressive sanctification to ultimate sanctification in the believers’ glorification. The human body is condemned to death and will ultimately return to the dust from which it was created. This is part of the Adamic curse upon humanity.

“In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Genesis 3:19).

     Even though “dust” is an ultimate reality for the destiny of the bodies of all still under the curse, all those that have trusted in the finished work of Christ and who have been “born again” have another sure and ultimate reality; there will be a New Genesis for them. God will create a new body for their eternal souls and that body will be eternal. The surety of this future glorification is vested in the union with Christ as the believer’s new Federal Head in that all believers are indwelled by the Spirit Who “is life.”

“11And this is the record, that God hath given to us eternal life, and this life is in his Son. 12He that hath the Son hath life; and he that hath not the Son of God hath not life” (I John 5:11-12; compare Romans 8:9).

      Six times in Romans 8:10-17 God uses the word “if.” The subject and question of the “if” hypothetical relates to the believer’s new union with Christ. “If” that union exists, there should be some evident realities with that union. Although some wonderful spiritual realities exist for the truly “born again” believer, the question of the existence of that new birth should also be a concern. The believer’s future hope of glorification should be accompanied with the pursuit of God in this life “if” regeneration is real. This continues to answer Paul’s question in Romans 6:1.

“1Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3And every man that hath this hope in him purifieth himself, even as he is pure” (I John 3:1-3).

“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (II Corinthians 7:1).

“11Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless” (II Peter 3:11-14).

“3And hereby we do know that we know him {by these empirical evidences}, if we keep his commandments. 4He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6He that saith he abideth in him ought himself also so to walk, even as he walked” (I John 2:3-6).

     “If” is a big word when it comes to the question of the reality of our salvation. Paul will deal with the issue of eternal security in Romans 8:31-39, but in Romans 8:10-17 he is addressing the issue of assurance. “If” a person has been saved, baptized with the Holy Spirit into the “body of Christ” (“the regeneration”), and has been indwelled by the Spirit of God, that person is eternally secure and can be sure of his future glorification. The question that is before us in the six ifs of Romans 8:10-17 is “if” there is any evidence in the way we live our lives that regeneration is a reality and has taken place.

     The second “if” is found in the statement Romans 8:11-12, “11But if the Spirit of him that raised up 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 dwelleth in you. 12Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.” The hypothetical “if” refers to a present reality, a future reality, and an obligation because of these two realities. The Spirit of God is the Personification of the Power of God. The Spirit of God is more than a force or non-corporeal energy emanating from God. The Spirit of God is the third Person of the tri-unity of the Godhead.

     “If” a professing believer is truly “born again,” the very same Spirit of God that raised Jesus from the dead dwells within that believer’s body. “If” that reality is true, the second reality will happen also. The second event connected to this is that God will bring eternal and spiritual life to the believers’ “mortal bodies.” The word “mortal” here is from the Greek word thnetos (thnay-tos'). This refers to something that is liable to die. The human body is already dead as far a God is concerned. Yet, it is dying as far as time is concerned. In other words, its destiny under the curse is sealed in the same way its destiny in “the regeneration” is sealed. The former destiny is to “corruption.” The latter destiny is to “incorruption” (Romans 8:21).

      There is some disagreement as to whether quickening refers to this present life or to the believer’s future resurrection/translation/ glorification. A. T. Robertson has, “Shall quicken (zôopoiêsei). Future active indicative of zôopoieô.”1 Although the future tense could refer only to the believer’s future glorification, it seems clear from the context that Paul has a duel meaning here:

1. The believer’s future resurrection /translation/glorification

2. The believer’s present new life “in Christ Jesus”

     The reason I opt for the duel meaning is what Paul says in the verses that follow Romans 8:11. The future inevitability of the believer’s resurrection/translation/ glorification makes all believers “debtors, not to the flesh, to live after the flesh” (Romans 8:12). Literally, the believer owes nothing to the “flesh” and we do not need to live “after” (according to) a fallen state of existence any longer. Since the believer’s Sin Nature has been “crucified with Christ” (Romans 6:6), he is freed from the union of his corrupt “flesh,” or the “old man,” to be “married to another” (Romans 7:4). This is the believer’s new union with Christ in “the regeneration” (Romans 7:4-6). Although that new union will not be fully and actually complete until the completion of the glorification, there is a partial fulfillment in the baptism with the Spirit (I Cor. 12:13) and the indwelling of the Spirit. Therefore, spiritual life is presently available to the yielded believer (Rom. 6:11-13) through the supernatural enabling of the indwelling Spirit of God.

     The believer still has two options for this life according to Romans 8:13. “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” This verse does not refer to performance based salvation. Of this we can be sure. The word “after” is the key word here. The subject of the text is the potential spiritual life presently available to the believer pursuing practical sanctification. “If” a believer purposefully lives “after the flesh,” it will result in death to any present potential spiritual life (the production of God-kind righteousness) until that problem is corrected by repentance, confession, forgiveness, and restoration to fellowship. Carnality will not result in eternal separation from God, but it will result in the breach of fellowship with God. The “wages of sin” (Rom. 6:23) is always death to spiritual life. Simply because the believer is saved and indwelled by the Holy Spirit, that fact does not automatically produce spiritual life in the believer. The believer must learn to habitually yield to the indwelling Spirit (Rom. 6:11-13). This context comes from Romans chapter six and continues into and through Romans chapter eight.

“19I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20For when ye were the servants of sin, ye were free from righteousness. 21What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Romans 6:19-22).

     For this “fruit unto holiness” to be produced, the believer must “through the Spirit . . . mortify the deeds of the body.” Adam Clarke says:

“For if ye live after the flesh, ye shall die - Though μελλετε αποθνησκειν may mean, ye shall afterwards die, and this seems to indicate a temporal death, yet not exclusively of an eternal death; for both, and especially the latter, are necessarily implied.

But if ye through the Spirit - If ye seek that grace and spiritual help which the Gospel of Christ furnishes, resist, and, by resisting, mortify the deeds of the flesh, against which the law gave you no assistance, ye shall live a life of faith, love, and holy obedience here, and a life of glory hereafter.”2

     I believe this statement is a relatively accurate reflection of the meaning of Romans 8:13. Ralph Earle gives some added explanation:

“The first part of the verse reads: ‘For if ye live after the flesh, ye shall die.’ Godet paraphrases the meaning thus: ‘There is nothing for you but to die; such is the future which awaits you’ (p. 308).”3

     Earle adds regarding the phrase “mortify the deeds of the body” in Romans 8:13:

     “Paul is not here pleading for a rigorous asceticism. He is not advocating the suppression of all physical desires and the denial of any enjoyment of physical pleasure. What he is saying is that all the bodily activities carried on independently of the Spirit and in defiance of His dominion should be put to death. The previous clause clearly indicates this.”4

     It seems clear that the verse following (Romans 8:14) supports this meaning and expands upon this context. “For as many as are led by the Spirit of God, they are the sons of God.” Again, verses 13, 14 and 15 all begin with the word “for” from the Greek word gar (gar). This word assigns a reason for a previous statement and gives further explanation of that statement. Therefore, Romans 8:13, 14, and 15-17 give further explanation or expansion to what has just been said in Romans 8:10-12; primarily the statement of verse 10, “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.” Therefore, none of the statements of verses 13-17 should be separated from the context of verses 10-12. The thoughts of these verses are conjoined by the repeated use of the word “for.”

      The statement of Romans 8:14, “For as many as are led by the Spirit of God, they are the sons of God,” builds upon the statement of verse 13, “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Yet, Romans 8:14 is an important transitional verse as it introduces to us the subject matter of being “sons of God,” “children of God” (verse 16), and “joint-heirs with Christ” (verse 17) in the primogeniture of Christ as the new Federal Head and “firstborn” (verse 29) of “the regeneration” or “God’s elect” (verse 33). The indwelling Spirit of God is the connecting link to all of these truths regarding “the regeneration” and glorification that were previously a “mystery” to believers prior to the revelation of inspired New Testament writ.

“25For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27For this is my covenant unto them, when I shall take away their sins. 28As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. 29For the gifts and calling of God are without repentance” (Romans 11:25-29).

“25Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27To God only wise, be glory through Jesus Christ for ever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.” (Romans 16:25-27).

     This “mystery” embodies two truths according to the epistles of Paul. First, the “mystery” embodies the truth of the glorification of believers in the resurrection. We understand this “mystery” must refer to something beyond the resurrection because the resurrection was taught in the Old Testament books. However, the glorification of believers into “the regeneration” was not something taught in the Old Testament books other than Christ’s statement in Matthew 19:28. Paul’s epistles expand upon the glorification of believers into “the regeneration” and how this interrelates with the “church of the firstborn” (Hebrews 12:23) as the “body of Christ” (I Cor. 12:27, Eph. 4:12).

“6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory” (I Corinthians 2:6-8).

“51Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (I Corinthians 15:51-54).

     Secondly, this “mystery” embodies the truth of the church as the “body of Christ” and the new priesthood of Israel. This is the subject matter of much of the epistle to the Ephesians.

“3Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12That we should be to the praise of his glory, who first trusted in Christ. 13In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Ephesians 1:3-14).

“19Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God {the promises of God to Israel in the Abrahamic Covenant}; 20And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord {this is not referring to the Millennial Temple of stones in the Kingdom of Heaven on Earth, but the Temple of the bodies of the Redeemed of all Ages in the Kingdom of God within the New Heaven/Earth or “the regeneration”}: 22In whom ye also are builded together for an habitation of God through the Spirit. 1For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11According to the eternal purpose which he purposed in Christ Jesus our Lord: 12In whom we have boldness and access with confidence by the faith of him” (Ephesians 2:19-3:12).

“24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30For we are members of his body, of his flesh, and of his bones. 31For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:24-32).

      These two mysteries, now fully revealed to believers, is the subject matter of Romans 8:14-17 extending through Romans chapter eleven beginning with the statement, “For as many as are led by the Spirit of God, they are the sons of God” in Romans 8:14.

      Although all true believers (those “led by the Spirit of God,” i.e., those “born again”) are “the sons of God” (compare Acts 17:28), Jesus is “the only begotten son of God.”

“11He came unto his own, and his own received him not. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:11-14).

“16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God” (John 3:16-18).

     “Only begotten” in the above verses is from the Greek word monogenes (mon-og-en-ace'). It means only born. Jesus was the only human being that came into existence by God supernaturally fertilizing the egg of a woman resulting in the conception and the birth of the Son of God through the womb of a woman. Jesus was unique in this way as the Son of God. All believers become “the sons of God” (Romans 8:14) when they receive the indwelling Spirit of God (Romans 8:15-16).

“28For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. 30And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31Because he hath appointed a day, in the which he will judge the world in righteousness by that man {Jesus Christ} whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him {Jesus Christ} from the dead” (Acts 17:28-31).

“11He {Jesus Christ} came unto his own, and his own received him not. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:11-13).

“9But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. 10For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee” (Hebrews 2:9-12).

     Church Age believers in the New Covenant have a much more intimate relationship with God than did Old Covenant believers. All New Covenant believers have greater privileges and greater responsibilities. Although believers from both dispensations are called “sons” of God, the meaning of the word “adoption” places the New Covenant believer on another plain of existence in his/her relationship with God.

“15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: 17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Romans 8:15-17).

     The Law was merely a “spirit of bondage” or the mere restraint of the Sin Nature. The New Covenant believer has not received that “spirit.” The New Covenant believer has received the indwelling Holy Spirit of God. The indwelling Holy Spirit is “the Spirit of adoption.” “The Spirit of adoption” is the Spirit of liberty to now be enabled to actually produce God-kind righteousness through the life of the yielded believer. What Paul is saying here, he expands on to some degree in Galatians 4:4-7. He says almost the same thing, but with some added details.

“4But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5To redeem them that were under the law, that we might receive the adoption of sons. 6And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:4-7).

      The words “when the fulness of time was come” (Galatians 4:4) is an expression that communicates the idea of the completion of a pregnancy and the time of birth. In I Samuel 1:20, it was the expression used of Hannah’s time to give birth to Samuel.

“Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD” (I Samuel 1:20).

     In Genesis 1:26, God gave dominion of all His Creation (the Kingdom of Heaven; space and all it contained) to Adam (mankind) as a gift. When Adam chose to disobey God’s command, when he put his own selfish wants above the will of God, he relinquished God’s gift of the Creation into the control of Satan and Satan became the “god of this world” (II Corinthians 4:4) and the “prince of the power of the air” (Ephesians 2:2). From that point in time, Creation (the Kingdom of Heaven; space and all it contained) needed a Redeemer to restore its dominion back to mankind. After the fall of mankind in sin, God spoke to Satan in the curse. In that curse, God made a statement that made Creation pregnant with His promise of redemption.

“14And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:14-15).

     The word “enmity” in Genesis 3:15 is from the Hebrew word 'eybah (ay-baw') meaning hatred. Satan’s “seed” was the sin and death of sin that entered into the world through mankind through the freewill choice of Adam passing seminally to all mankind. This was the “seed” of selfishness in the Sin Nature that comes to all descendents of Adam. With the knowledge of this truth comes the knowledge of condemnation. With the knowledge of condemnation comes “fear” (Rom. 8:15).

“Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12).

      The “enmity” God referred to was the Lord Jesus Christ Who would be born of the Holy Spirit and the virgin Mary, thereby bypassing the corrupted seed of Adam. The word “enmity” means that Jesus Christ would bring spiritual warfare against Satan and his Federal Headship over the fallen original Creation (the Kingdom of Heaven; space and all it contained) that Satan stole from mankind through deceit and fraud.

     The word “bruise” in Genesis 3:15 is from the Hebrew word shuwph (shoof) meaning to crush. The promise of the birth of the Redeemer carried with it the promise that Messiah would crush Satan’s headship and remove Satan’s strangle hold of the bondage of death on mankind in the original creation (the Kingdom of Heaven; space and all it contained). We all need to be reminded that the reason why life is often hard and full of misery is because we are all under a curse due to sin. We also need to be reminded that “in Christ” there is “no condemnation” (Rom. 8:1) and no longer any need to fear death.

“16Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 17And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Genesis 3:16-19).

     Although we live in a world that is cursed of God, God’s promise of a Redeemer was not a promise of the removal of the curse, but deliverance from it. God would remove the redeemed from the curse. He would take them out of this cursed original creation and give them a place in His New Genesis. This is the meaning behind the word “adoption” and the result of the believer��s glorification. “Adoption” has to do with different positions as it relates to believers under the dispensation of Law and under the dispensation of Grace. Under the dispensation of the Law, God was only potentially propitiated by the immutable promise of the coming death, burial and resurrection/glorification of Christ. Under the dispensation of Law, the believer was only positionally justified (imputed righteousness of God) “through faith.” Under the New Covenant in the dispensation of Grace, God is actually and completely propitiated (“it is finished’). Under the dispensation of Grace, the believer is actually justified (indwelled by the righteousness of Christ in the Person of the Holy Spirit of God).

     Galatians 4:4 also tells us Jesus was “made under the Law.” When Christ came into humanity, He shared in the communion of that humanity. He came under the curse of the Law (not by sin, but by choice). When Galatians 4:4 says “made under the Law,” it means that Jesus was born under the obligation of absolute responsibility to absolute obedience to God’s commands. However, where the first Adam failed, the last Adam (Jesus) succeeded perfectly.

“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15).

     When Adam was created, he was given one Law, “Don’t eat of the tree of knowledge of good and evil” (Genesis 2:17). How many sins did it take Adam to break the Law and cast the whole human race into the curse of death? If Jesus committed even one sin, He could not save us.

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (II Corinthians 5:21).

     The purpose of the coming of Messiah was to “redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:5). The Law and all its rituals and holy days could neither redeem the sinner nor bring him to adulthood (spiritual maturity) before God. The words “the adoption of sons” is from the Greek word huiothesia (hwee-oth-es-ee'-ah), which means to give the position of adult sons. It is obvious that the intent is not adoption as we think of in the definition of the English word. The context makes it clear that the intent is the change in position from children left under a child caregiver to adult children who are now capable of taking care of their own affairs. Therefore, the believer’s redemption includes freeing the believer from all the infantile religious rituals and ceremonies of the Old Covenant Law to free the believer to serve and worship the Lord “in spirit and in truth.” This truth of adoption (placement as adult sons with all the freedoms and liberty of that spiritual maturity) is taken to another degree of depth after the believer’s glorification when the Sin Nature is finally eradicated.

“21Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:21-24).

     “Because ye are sons” (Galatians 4:6). The context continues to maintain the perspective of adult sons due to faith in the finished work of Christ and repentance from the “dead works” of Old Covenant externalism. “Because ye are sons” in the New Covenant sense of faith, that kind of believer (and that believer only) has a two fold blessing that Old Covenant believers did not have.

1. The believer has the indwelling Holy Spirit.

“15If ye love me, keep my commandments. 16And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18I will not leave you comfortless: I will come to you. 19Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20At that day ye shall know that I am in my Father, and ye in me, and I in you. 21He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:15-23).

2. The believer has a more intimate, personal relationship with the “Father.” The word “Abba” is of Aramaic origin and came to be used as the most sacred Name of God used in prayer. “Abba” denotes a special intimacy with God that is due directly to the indwelling Holy Spirit’s intimate knowledge of our heart and mind and His communicating that to God. It is actually the Spirit of God in us Who prays when we communicate with the Father.

     Therefore, the purpose of Romans 8:10-16 is to lead us to the statement of verse 17, “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” The New Covenant believer’s new position makes all believers “joint-heirs with Christ” in Jesus’ primogeniture of the Kingdom of Heaven and the Kingdom of God in “the regeneration.” New Covenant believers will rule with Christ in His theocracy of the restored nation of Israel and the One World government of that theocracy. All Church Age believers will be glorified with Christ and rule with Him as a Kingdom of priests. The Church as the “elect” “in Christ” and their future primogeniture “in Christ” is the subject matter now from Romans 8:17 through 39.

   The word “joint-heirs” is from the Greek word sugkleronomos (soong-klay-ron-om'-os). It refers to participants in common. Although Jesus will be the glorified LORD of the Kingdom Age, all Church Age believers will be glorified Lords over the whole world. Christ will rule from Jerusalem as Prophet, Priest and King. The world will be divided into City States to be governed by faithful and glorified Church Age believers. Church Age believers will be the Lords Jesus will be LORD over and the Kings Jesus will be KING over. They will also be the Priests Jesus will be HIGH PRIEST of. This is the meaning of “joint heirs with Christ.”