Bible Commentaries
Romans 8

Introduction

Free From Death

Having spent the first seven chapters in giving a detailed explanation of Habakkuk’s statement that the "just shall live by faith" (Habakkuk 2:4; Romans 1:17), Paul now brings his argument to a close. He explains that the justified believer lives free from spiritual death because he has been forgiven of his sins. And he lives free from physical death because he has the blessings of hope, intercession of the Holy Spirit, the assurance of salvation, the help of God, and the intercession of Christ, all of which will sustain him as he dies—and ultimately he will be raised from the dead.

In the first four chapters, Paul delineates how men are justified (1:18-4:25), emphasizing that all who have reached a responsible mental age need justification, Gentiles as well as Jews (1:18-3:20). Then he establishes that in view of Jesus’ substitutionary atonement on the cross, making possible the forgiveness of the sins of obedient believers, all can be forgiven and declared righteous (3:21-31). In chapter four, he explains that the kind of faith that will save a person is the kind Abraham had—an obedient faith (4:1-8; 13-25). Furthermore, he reiterates that this salvation on the basis of faith is available to all people, whatever race, color, creed, or gender (4:9-12).

Beginning in chapter five, Paul explains the second half of Habakkuk’s prophecy—"shall live by faith." At issue is the nature of the believer’s new relationship with God. He shall live free from wrath on the basis of his faith (5:1-21). He shall live free from sin (6:1-23). He shall live free from the tyranny of law, that is, law as the justifying principle (7:1-25). And lastly, in chapter eight, he shall live free from death in his new relationship with God (8:1-39).

Chapter eight easily divides into three sections. In verses 1-17, the believer shall live free from spiritual death as long as he continues to walk according to his human spirit as it is directed by the Holy Spirit through the word of God. In verses 18-34, the believer even walks free of the tyranny of physical death; although he suffers and dies physically, he is sustained by God’s blessings as he suffers, and ultimately, he shall be resurrected to die no more. Finally, in verses 35-39, Paul closes this section of the book with a beautiful song to the glory of God who has made His people "more than conquerors through him that loved us." Paul’s doxology reveals that no force outside of the believer’s own person can ever steal from him the justification he has in Christ.

Verse 1

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

There is therefore now no condemnation to them which are in Christ Jesus: Living under the law (whether Moses’ law or the moral law), there was only condemnation. There was no deliverance or rest or peace, for two reasons. First, it is not in the province of law to forgive or justify the sinner. The only innocence possible under law is that of absolute righteousness; however, as Paul has before proved (1:18-3:20), all have sinned and fallen short of God’s glory (3:23). Second, once sin ambushes a person (7:9-11), it uses the law to gain increasing control of a person’s life until, with Paul, he cries out in the anguish of Romans 7:24: "O wretched man that I am!"

In Christ Jesus, however, there is deliverance, for Jesus died on the cross as our sin-offering (2 Corinthians 5:17-21) and thus paid the penalty of our sins (3:24-26). When, therefore, the sinner places his faith in Jesus to the degree that he can be said to be "in Christ Jesus," he is delivered from the power of sin or "the body of this death" (7:24)—that is, God declares him righteous on the basis of his faith in Jesus (3:24-26; 4:5-8; 4:23-5:2). Since deliverance is found in Christ, there is no condemnation because the power of sin has been broken and the believer has been declared righteous (3:24-26; 4:5-8; 4:23-5:1; 6:3-8, 17-18). The question is: How does one become such as are "in Christ Jesus?"

To be "in Christ Jesus," one must believe in Jesus as the Son of God and the Savior of the world (John 8:24; Mark 16:16; Acts 16:31; Romans 3:26; Hebrews 11:6). He must believe in Jesus strongly enough to repent of his sins (Luke 13:3; Luke 13:5; Acts 2:38; Acts 3:19; Acts 17:30-31; 2 Peter 3:9). He then must be willing to establish his faith by confessing that he believes in Jesus Christ as the Son of God (Matthew 16:16; John 11:27; Matthew 3:17; John 9:35-37; Acts 8:37; John 20:31; 1 John 4:15). Finally, he is forgiven of his sins and declared to be "in Christ Jesus" when he is baptized (immersed) in water for the remission of his sins (Mark 16:16; Acts 2:38; Acts 22:16; Romans 6:3-4; Romans 6:17-18; Colossians 2:12). As Paul says, "For as many of you as have been baptized into Christ have put on Christ" (Galatians 3:27).

Christopher Wordsworth comments on this statement: "There is then no condemnation to those who are engrafted by baptism in(to) Christ’s body" (Vol. III 237).

who walk not after the flesh, but after the Spirit: Before considering this cautionary condition, an important question affecting much of the meaning of this chapter must be answered: Does the capitalization of the word "Spirit" in Romans eight always indicate that the Holy Spirit is under consideration? In the mind of the apostle, the answer is: "No, the capitalization of the word "spirit" does not necessarily mean that the Holy Spirit is under consideration. The following points substantiate this statement:

1. The earliest complete manuscripts of the New Testament (the Vatican, the Sinaitic, and the Alexandrian) are called uncial manuscripts. They are written in all capital letters with no spaces and no punctuation. If they were written in English, Romans 8:1 would read: THEREISTHEREFORENOWNOC ONDEMNATIONTOTHEMWHICHAREINCHRISTJESUS WHOWALKNOTAFTERTHEFLESHBUTAFTERTHESPIR IT. Consequently, capitalization of any particular word in translation, and especially the word "spirit" in Romans 8, is based on an interpretation made by the translators. And even though these interpretations are generally correct and greatly facilitate the reading of God’s word, they are uninspired comments that may or may not be correct.

2. Often in Romans 8 when the Holy Spirit is under consideration, the inspired writer uses some modifying word or phrase to indicate clearly the "spirit" under consideration. In Romans 8 at different points, both the human spirit and the Holy Spirit are under consideration. For example, in Romans 8:16: "The Spirit itself beareth witness with our spirit, that we are the children of God." "The Spirit" Himself (the Holy Spirit) is used in contrast to "our spirit" (the human spirit). Observe these qualifying phrases that clearly indicate the Holy Spirit:

Verse 2 "the law of the Spirit of life in Christ Jesus"

Verse 9 "Spirit of God"

Verse 9 "Spirit of Christ"

Verse 11 "Spirit of Him that raised up Jesus from the dead"

Verse 11 "His Spirit"

Verse 14 "Spirit of God"

Verse 16 "the Spirit itself" ("Himself" – NKJV)

In verse 15, there seems to be an exception to this general rule (see discussion verse 15).

3. A less absolute, but nevertheless general, rule of thumb is that when the words "spirit" and "flesh" are in direct contrast to one another, the spirit under consideration is the human spirit (Whiteside 171; Lard 252; Cryer 130-142). Macknight comments:

Mankind under the new covenant being delivered from the curse of the law, there is therefore now no condemnation to those Christians who walk not according to the inclinations of their flesh but according to the inclinations of their spirit enlightened and strengthened by the Spirit of God (Vol. I 335).

Macknight also explains under verse 1 that "to walk according to the Spirit, is to be habitually governed by reason and conscience enlightened, strengthened by the Spirit of God" (Vol. I 334).

4. When one broadens the focus to include chapter seven, this rule seems even more evident. There "sin" is personified from verse 8 onward. In this connection it is crucial to recall the summary statement with which chapter seven closes: "So then with the mind I myself serve the law of God; but with the flesh the law of sin" (7:25b). Paul is reminding his readers that the battle between flesh and spirit always confronts a person, both before and after one obeys the gospel.

It is true that in chapter seven Paul, as an enlightened and redeemed believer, looking back at his pre-Christian life, correctly assesses the sway sin held over him. He has explained that "sin" sprang to life and ambushed him and inexorably enabled his "flesh" to override his "spirit." As a result, even though with his inner man he knows what is right and even wills to do what is right, his flesh so dominates him that it is evident that sin dwells in him, that is, in his flesh (7:17-18, 20). In Romans 7:25 b, Paul explains that even after the believer’s conversion, this battle continues. But there is an important difference now that the "spell" of "sin" over the believer has been broken. "Sin" no longer dominates so as to dwell in the heart of the Christian (7:17, 20). "Sin" no longer has the power to strengthen the "flesh" to override and defeat one’s spirit. This fact drives the ensuing discussion of chapter eight. The battle against sin and the flesh must be waged by the believer’s spirit as it is guided by the Holy Spirit through the medium of God’s word or the believer will drift backwards to his lost condition. Note that in Romans 1:9, Paul says he serves God "with my spirit" (that is, his human spirit). In Romans 7:25, he says "with the mind I serve the law of God." To Paul, the "mind" and the human spirit are the same.

So here in Romans 8 when flesh and spirit are used in direct contrast to one another, it is the human spirit and not the Holy Spirit under consideration. It may be the human spirit aided by the Holy Spirit through the medium of God’s word, but it is definitely the human spirit that is meant.

Therefore, in Romans 8 two points are evident:

1. When "spirit" is used in contrast to "flesh," the human spirit is meant. This is the case here in verse 1.

2. The overarching point is that the human spirit, now enabled by the Holy Spirit through the medium of God’s written word, is taught how to win this battle that rages constantly between his flesh and his spirit.

This point brings us back to the closing phrase of verse 1: "who walk not after the flesh, but after the Spirit." This phrase is supposed by many commentators to be an interpolation taken from verse 4. Bloomfield, however, observes:

The whole clause is rejected…by most critics…but only on the authority of seven ancient MSS., three of the worst Versions, and some Fathers; and consequently without sufficient reason. Indeed, the words cannot well be dispensed with for they seem to have reference to both what was said in the last verse of the previous chapter, and in the 2^nd verse of the present. Besides, the sense seems to require some limitation (Vol. 2 48-49).

Macknight seems to agree with Bloomfield (Vol. 1 334). Furthermore, the Majority Text retains this phrase as well (490). If the reader wishes to consider carefully the argument in favor of the Majority Text as opposed to the reconstructed text of Nestle-Aland and the UBS, he should read The Identity of the New Testament Text by William N. Pickering (Thomas Nelson Publishers: Nashville, TN, 1980).

Some of those who reckon this phrase to be an interpolation from verse 4 also recognize the truthfulness of the caveat (Alford (902-903; Newman and Nida 144-145).

The English word "who" is a relative pronoun and places a limitation upon those in whom there is now "no condemnation." First, from the previous phrase "to them which are in Christ Jesus," we learn that in order to be free from the condemnation that sin brings one must obey the gospel and thus be "in Christ Jesus" (Ephesians 1:1-14; Galatians 3:26-27). Second, we learn from this phrase, beginning with the relative pronoun "who," that the Christian must choose in his daily walk to follow the reasoning of his own human spirit that delights "in the law of God after the inward man (7:22) and that wills to do good (7:15, 16, 18, 19). He must choose to reject the idea of walking according to the desires of the flesh (7:18a). Macknight says:

To walk ’according to the flesh,’ is to be wholly governed by those inordinate appetites which have their seat in the flesh. To walk according to the Spirit is to be habitually governed by reason and conscience, enlightened and strengthened by the Spirit of God (Vol. 1 334).

Now that the believer is in Christ Jesus, the power of sin’s dominion over him has been broken and the battle between his flesh and his spirit (7:25) can be won. He must, however, choose and keep on choosing to walk after his spirit’s will in order to maintain his position as one in whom there is no condemnation. The possibility of his apostasy is here more than a hint.

But how shall a person’s spirit direct his steps in the right path? Jeremiah warns that it is not within man "to direct his own steps" (Jeremiah 10:23). Verse 2 answers this question.

Verse 2

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

For the law of the Spirit of life in Christ Jesus: As mentioned earlier, the modifiers attached to the word "Spirit" here clearly indicate that the Holy Spirit is under consideration in this verse as opposed to the human spirit mentioned in verse 1. Gareth Reese observes:

The "Spirit of life" is evidently one of some forty different names (found in our Bibles) for the Holy Spirit. …The different names, "Spirit of truth," "Spirit of holiness," "Spirit of God," "Spirit of Christ," "Holy Spirit," "Comforter," etc., all seem to emphasize some special characteristic or function of the Spirit…(330).

Reese further suggests four reasons for this name of the Holy Spirit (330):

1. The Holy Spirit helps to convict a man of his sins and encourages the sinner to come to Christ for forgiveness and newness of life. This is called the begetting work of the Spirit (John 3:5; John 16:7-13).

2. The Holy Spirit plays a part in the resurrection of the believer’s body at the second coming of Christ (Romans 8:11).

3. The Holy Spirit enables the justified believer who has been freed from his sin’s slavery to live his new life in service to Christ (Romans 8:14).

4. The Holy Spirit has inspired the gospel which is God’s power to salvation (Romans 1:16-17; John 14:26; John 16:13; 1 Corinthians 2:12-13).

All these reasons inform the Holy Spirit’s designation as the "Spirit of life" (Lard 247); but the simplest explanation is that the Holy Spirit is the agent of God who imparts spiritual life to the believer at the point of his baptism into Christ. John 6:63 and Titus 3:5 seem to allude to this process. According to Titus 3:5, when the penitent believer submits to being baptized in order to have his sins forgiven (Acts 2:38; Acts 22:16), the Holy Spirit in heaven "renews" a)nakainwvsew$ his spiritual life (BDAG 65).

The "law of the Spirit of life" is another name for the gospel or the New Testament. The fact that the New Testament is called "law" should not cause anyone to recoil with shock or incredulity. The New Testament is designated as law several times by inspiration (Romans 3:27; Romans 3:31; Galatians 6:2; James 1:25). The problem is not that God’s word—whether the Old Testament or the New—is designated as "law." Of course, God’s word is law. It must be obeyed (Romans 6:11-13; Romans 6:16-22; Hebrews 5:8-9; 2 Thessalonians 1:8; Philippians 2:12; 1 Peter 1:22). The problem arises when "law" is the basis of justification as it was under Moses’ law (Romans 10:5; Galatians 3:10). It is not within the province of law to forgive sins. The only possibility of right-standing before God on the basis of law is absolute righteousness—that is perfect obedience without the stain of even one sin. In the gospel system that reveals "the righteousness of God" (Romans 1:17; Romans 3:21-22), however, the basis of justification is not perfect meritorious works but forgiveness granted on the conditions of Christ’s sin-offering on the cross and the sinner’s faith in Christ (Romans 3:24-26). Paul explains this faith is an obedient faith (Romans 4:1-25; Romans 6:1-23).

Forgiven by grace of all past sins, the justified believer must live his new life in Christ Jesus in obedience to God’s word (Romans 6:12-13; Hebrews 5:8-9). When he, as a Christian, strays from the path of obedience, becoming guilty of sin, he must repent of his sin, confess it, and pray for God to forgive him (Acts 8:22; 1 John 1:9), whereupon once more by grace he is restored to a right relationship with God.

In Romans 3:31, Paul says, "Do we then make void the law through faith? God forbid: yea, we establish the law." The stigma of law is that law condemns all sinners and provides no means for their forgiveness. On the basis of justification by grace through faith (3:24, 26; 4:15-16; Ephesians 2:9), however, the stigma of law is removed, thus freeing law to do what it was intended to do—regulate the lives of God’s people.

So, "the law of Spirit of life in Christ Jesus" is the gospel or the New Testament. The Holy Spirit, working through the medium of God’s word, enables the believer’s human spirit to control the sinful desires of his flesh. In addition, the Holy Spirit through God’s word even provides for the believer a second law of pardon (repentance, confession and prayer – Acts 8:22; 1 John 1:9) for his occasional and unintentional lapses into sin. It should also be noted that the believer’s life is conditioned upon his being in Christ Jesus (Galatians 3:26-27).

hath made me free from the law of sin and death: When one lives under law as the basis of justification, the result is always spiritual death because all men have sinned (3:23). This is true because law says that if a person sins—even once—he no longer merits salvation and he dies (10:5; Galatians 3:10-11). This is the meaning of the phrase "the law of sin and death": "You sin—even once—and you die." Paul no doubt has in mind the law of Moses when he says the "law of sin and death" because of his discussion in chapter seven. But it is Moses’ law in the sense that it stands for all meritorious law systems. Galatians 3:21 is the paradigm here: "if there had been a law given which could have given life, verily righteousness should have been by the law." Put another way, since salvation cannot come to sinners on the basis of Moses’ law it cannot come on the basis of the moral law either; nor, in fact, on the basis of any law of meritorious works because "the law of sin and death" says, "you sin—you die."

Therefore, the reason there is now no condemnation to those in Christ Jesus is that they have been freed from the tyranny of the law of sin and death. Those who are faithful in Christ must decide not to walk according to the desires of their flesh but must instead choose to walk according to their own spirit as it is directed through the medium of God’s word—"the law of the Spirit of life in Christ Jesus". In other words, believers have been forgiven on the basis of grace through their obedient faith in Christ Jesus. The gospel has set them free from the terrible hopelessness described in chapter seven.

Verse 3

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

For what the law could not do, in that it was weak through the flesh: "For" (gar ) introduces an explanation of how the gospel ("the law of the Spirit of life in Christ Jesus") has freed Christians from the law of sin and death.

It was impossible for Moses’ law or the moral law or any other law system that bases justification upon works of merit and perfect sinless obedience to free man from the tyranny of sin. It was impossible for Moses’ law to free men from sin because it is not in the province of law to forgive sin.

The law’s weakness was not some moral or tactical weakness. It was not that the law of Moses in aggregate or any single law in it was impossible to obey. Paul has already declared "the law is holy and the commandment holy, and just, and good" (7:12). The weakness of the law (the "fault" of the law—Hebrews 8:7) was discovered every time people chose to satisfy the evil desires of their flesh and thus sin. Once the law was disobeyed and sin occurred, it had no power to deliver men from sin—it was a law of sin and death as are all meritorious systems based on perfect works. Lard says:

The law could not effect the needed liberation (from sin), because it was weak. But how weak—weak within itself? Certainly not; for assuming the law of Moses to be meant, it was perfect, perfect in strength, perfect every way. The law was weak relatively; it was weak through the flesh of those under it. In other words, through weakness of the flesh, the law was not kept, not kept by any, and when once broken, it was powerless to deliver. The law could deliver only on condition of being perfectly kept; but as this never happened, its failure was complete (249).

God sending his own Son in the likeness of sinful flesh: What was impossible for the law to do because of the sinfulness of humanity, God did do by sending his own Son in the likeness of "sinful flesh." For God to maintain His own personal righteousness—so that He could remain just—and at the same time be able to justify the sinner who would choose to believe in Jesus (Romans 3:26), it was necessary for Him to punish sin by the death the law demanded (Ezekiel 18:20). At the same time, for Him to effect the justification of a sinner, it was essential that some qualified person die for mankind vicariously—that is, to die as a substitutionary sacrifice. The only such perfect sacrifice was found in God’s own Son (1 Peter 1:20; Revelation 13:8). For Jesus Christ to qualify as humanity’s vicarious atoning sacrifice, He had to become flesh—and He had to learn obedience as a human being (Hebrews 5:8-9). To become mankind’s perfect sacrifice, Jesus had to be made like all who are sinners. He was not made sinful or a sinner. He was not born in sin, for no one is born in sin (James 1:14-15); however, he was completely human. He experienced the same temptations to sin that all people do (Matthew 4:1-11; Hebrews 2:9-18; Hebrews 4:15). He had the same power to sin that everyone does, but He chose not to sin—even one time—even though He was subject to all the frailties of the flesh that everyone is. As Lard observes:

The meaning of this is, that God gave his Son a body composed of simple human flesh, and having the form of other bodies of flesh. The flesh of his body was identical with that of all other human bodies…In Christ, however, the flesh did not lead to sin, not because it was better than, or different from common human flesh; but because it was kept in perfect subjection. He controlled it absolutely, and thus kept it from leading to sin (249).

This absolute sinless perfection made Jesus’ voluntary sacrifice of Himself upon the cross the perfect atoning sacrifice. He paid the full penalty for sin (2 Corinthians 5:21). In becoming our perfect sacrifice, therefore, Jesus became our sin-offering.

and for sin: This expression means "as an offering for sin," the ultimate reason for which the Father sent the Son to become a human being. The word used here for "sin" is the one regularly used in the LXX for "sin-offering." Sanday and Headlam note:

This phrase is constantly used in the O.T. for the "sin-offering"; so "more than fifty times in the Book of Leviticus alone"…; and it is taken in this sense here by Origen …. The ritual of the sin-offering is fully set forth in Lev. iv. The most characteristic feature in it is the sprinkling with blood of the horns of the altar of incense. Its object was to make atonement especially for sins of ignorance. It was no doubt typical of the Sacrifice of Christ (193).

To this same end, Reese cites 2 Chronicles 29:24, Psalms 40:6, and Hebrews 10:6; Hebrews 10:8 (333).

This expression is reminiscent of both Romans 3:25, where Christ is declared to be a propitiation—a covering or atonement for sins—and 2 Corinthians 5:21 when Christ is made to be a sin-offering for us.

condemned sin in the flesh: Commentators have proffered numerous suggestions as to just how God condemned sin in the flesh. Wordsworth advances three ways in which God in Christ accomplished the condemnation of sin in the flesh (Vol. 3 238), and Reese cites five such explanations (333). All of these are helpful; but, contextually, the point being addressed is how the gospel has set the believer free from the law of sin and death. In view of the horrific enslavement of humanity to sin, described in chapter seven, Paul looks back from his enlightened Christian perspective to his condition before he obeyed the gospel. The meaning of this last clause in verse 3 appears to be that for the Christian the power of sin over his flesh has been broken by Jesus’ vicarious sacrifice of Himself as humanity’s sin-offering. On the cross Jesus paid the penalty of sin. When the believer is baptized into Christ, his sins are forgiven (Acts 2:38; Acts 22:16), he is declared righteous (Romans 3:26), and sin no longer so dominates him that it dwells in him (7:17, 20). God has graciously brought all of this about through the sending of His Son as an offering for sin. Now the believer can overcome sin, provided he walks according to his own spirit as it is led by the Holy Spirit through the gospel and does not walk according to his flesh.

Verse 4

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

That the righteousness of the law might be fulfilled in us: The word the KJV renders as "righteousness" is dikai/wma, and it means "a regulation relating to just or right action, regulation, requirement, commandment" (BDAG 249). It is not the various requirements of the law (that is: the law’s 613 commands) that Paul has in mind. Rather he has in mind the law’s requirement that sin must be punished. This payment of the righteous requirements of the law is how this word is used in Romans 1:32. As previously established (1:17), the payment of the penalty for sin is precisely what Jesus came here to do. Cottrell observes:

The very essence of the "righteousness of God" which is the content of the gospel is that Jesus came to satisfy the law’s requirement for penalty in our place. Here the words "in us" do not mean "by us personally" but as accomplished by Jesus Christ and imputed to us, as the basis of our justification (Vol. 1 462-463).

The righteousness demanded by the law of Moses and, for that matter, the moral law as well, was fulfilled in believers by Jesus’ sacrifice on the cross where the penalty of sin was paid. Jesus’ absolutely righteous and totally sinless life qualified him to offer himself as a vicarious atonement for the sins of all mankind throughout all time. By becoming our sin-offering, He made this substitutionary sacrifice on the cross (8:3; 2 Corinthians 5:21). As a result God could potentially forgive the sins of all people and at the same time preserve His justice. In actuality, however, forgiveness is granted for all past sins, only to those who obey the gospel in faith. Believers are thus declared righteous by God as their faith is credited to them as righteousness (4:5-8; 20-25; 5:1-2). Whiteside explains:

Under the law, the righteousness of the law could be fulfilled only by perfect obedience. In such obedience there would have been no sin—God would have had nothing against one who so lived. Now, it is the mission of the gospel to take sinners and make them righteous. When a person’s sins are forgiven he is freed from all guilt, and is then as righteous as if he had never sinned. There is then no guilt attached to him—God has nothing against him. And so the thing that the law required, but could not accomplish, is fulfilled in those who obey the gospel…The gospel, in freeing us from sin and making us righteous, accomplished in us exactly what the law was unable to accomplish, but what it would have accomplished in us had there been no transgression of it (170-171).

Whiteside and Cottrell here are simply looking at two sides of the same coin. The law required sinless perfection; however, to restore the condition of righteousness in the sinner, the law required the punishment of sin. But the penalty needed to be paid in a way that would allow God to be just and yet the justifier of the sinner. This goal was accomplished in Christ’s sacrifice on the cross and the believer’s obedience to the gospel.

The believer’s declared righteousness, however, is conditioned on his continuing to live the obedient faithful life of a Christian. This fact Paul reiterates again in the second clause of verse 4.

who walk not after the flesh, but after the Spirit: The word "walk" is used frequently throughout the Bible to indicate one’s behavior—that is, the general course of his life (Psalms 1:1-2; 2 Corinthians 10:2-3; 2 Corinthians 12:18; Ephesians 2:2; Ephesians 2:10; Ephesians 4:1; Ephesians 4:17; Ephesians 5:2; Ephesians 5:8; Ephesians 5:15). To walk according to the flesh is to live as the devil prompts a man to do by exciting the desires of his body (Galatians 5:16-17). To walk according to the spirit is to live or act in accord with one’s own human spirit (which always strives to do what is right—Romans 7:22) as it is guided by the Holy Spirit through the medium of God’s word.

When the flesh is used in direct contrast to the spirit, it is the human spirit that is under consideration. Such is the case here as it is in verse 1. Macknight observes that to walk according to the flesh is to live or behave according to the law in our members (7:23); whereas to walk according to the spirit is to live or behave according to the law of our mind (7:23) or our "inward man" (7:22) (Vol. 1 337).

The word "who," which introduces this clause, indicates that the declared righteousness, credited to the believer on account of his obedient faith, is conditional. It is conditioned on his continuing to walk according to his spirit as it is led by the Holy Spirit through the word of God.

As Paul indicates in his concluding summary in Romans 7:25, the justified believer who has been delivered from "the body of this death" still must choose to serve God because the battle between a man’s mind or spirit and his flesh continues even after he is delivered. He says: "So then with the mind I myself serve the law of God; but with the flesh the law of sin" (7:25). It is true that when the believer obeys the gospel, the power of sin is broken so that it no longer has dominion over him. This fact does not indicate, however, that the believer can no longer sin. It means that his past sins have been forgiven and, as a result, he can now win the lifelong battle between his flesh (the law in his members) and his spirit (the law of his mind). He can win this battle so long as he allows the Holy Spirit to lead his spirit through God’s word. He can also maintain his state of righteousness only so long as he chooses to walk according to his spirit. He can choose to walk according to his flesh, but he must not do so if he wishes to be saved.

Verse 5

For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

For they that are after the flesh do mind the things of the flesh:

Those who "are after the flesh" are the same ones as in verse 4 "who walk …after the flesh." The word "For" (gar ) introduces a series of contrasts that provide a fuller explanation (verses 5-8) of what Paul stated in verse 4 about the difference between walking after the flesh and walking after the spirit. Note that Paul is here addressing Christians, not unbelievers. Reese emphasizes that Paul is dealing "with what it is possible for the Christian to do" (335). Though he has been delivered from the power of sin by his obedience to the gospel, the Christian still must choose either to follow after the desires of the flesh or to follow after the desires of his own spirit. The point is the Christian always has a choice to make. Either he will choose to fix his attention on satisfying the sinful desires of his flesh or he will choose instead to focus his mind on obeying the mind of his spirit. His behavior will constantly reflect his decisions.

The word "mind" (fronou=sin) in the phrase "mind the things of the flesh" means "to give careful consideration to something, to set one’s mind on, be intent on" (BDAG 1065). Specifically, this word means to "take someone’s side, espouse someone’s course" (BDAG 1066). So to set one’s mind on the flesh is to espouse the cause of the devil as he excites the sinful desires and appetites of the flesh—such as the works of the flesh listed in Galatians 5:19-21. Paul is not condemning at all the lawful satisfaction of the body’s desires and appetites but rather those desires of the body that are evil. Reese observes:

This passage… shows that even in the Christian there remains the problem of practicing self-control over the fleshly body which the Devil still has the ability to influence by stirring up its desires. Though no longer a slave to the body, the Christian is in danger of succumbing to these temptations; if he does succumb, he has not fulfilled the conditions involved in the human side of redemption. The key to his behavior then, is what the Christian wills to do. If he sets the mind on what the Holy Spirit wants him to do, he can control his body; but if he sets his mind on what the

Devil wants him to do, he will find sin beginning to conquer and to lord it over him again (336).

but they that are after the Spirit the things of the Spirit: The verb for this clause must be supplied from the previous one—"to set the mind on." Christians, instead of setting their minds on the sinful desires of the flesh, should set their minds on "the things of the spirit." The word "spirit" should not be capitalized here as the reference is to the human spirit in contrast with the flesh. Christians who set their mind on espousing the cause of their human spirit as it is directed by the Holy Spirit will do the things their spirit is focused upon. The Holy Spirit directs the mind of man only through "the law of the Spirit of life in Christ Jesus"—that is, the gospel or the New Testament (Romans 8:2; Ephesians 6:17; John 6:63).

Whiteside summarizes:

To mind the things of the flesh is to give our time and attention to the things of this life. To do so is to leave God and our eternal welfare out of consideration….To mind the things of the spirit is to look to the things that fit the spirit for acceptable service to God in this life and that will prepare it for the joys of the next life (171-172).

Verse 6

For to be carnally minded is death; but to be spiritually minded is life and peace.

For to be carnally minded is death: The word "For" (gar), according to Moo, "in this context is neither causal or explanatory but continuative" (Vol. 1 520). Continuing the series of contrasts between walking after the flesh and walking after the spirit, the focus here is on the consequence of being fleshly minded as opposed to the reward of being spiritually minded. If the Christian’s "way of thinking" is fixed on the sinful desires of the flesh, the consequence is death (BDAG 1066), the "death" of Romans 7:24. It includes spiritual death in this life and eternal death in the world to come. On the other hand, if his worldview is on the spirit, the result is life and peace.

but to be spiritually minded is life and peace: In contrast, to be focused on the mind of the human spirit as it is directed by the Holy Spirit results in life and peace. "Life" in this clause is the opposite of "death" in the previous one. It involves not only the spiritual life of the Christian here on earth but also his eternal life. The second result of following the dictates of one’s spirit is peace—peace with God, resulting from obedience to God’s word; and peace with one’s own conscience, resulting from a mind free from guilt because of obedience to God’s word.

As Bennie Cryer writes:

Paul does not mean that man has two minds, for he has only one. "To be carnally minded" is to let the evil desires of the flesh to be in control. "To be spiritually minded" is to let the human spirit be the master of the evil desires of the flesh (130).

Of course, Paul means the human spirit as it is directed by the Holy Spirit through the New Testament (8:2). In Paul’s language, to serve God with one’s mind is to serve Him with one’s spirit (compare 1:9 with 7:25b). In 1 Corinthians 9:27, Paul says, "But I keep under my body and bring it into subjection…." In this passage, "I" refers to Paul’s own spirit as it was guided by the Holy Spirit through the word of God. When Paul thus brought his body into subjection, he demonstrated what it meant to be "spiritually minded." Whiteside comments:

The mind of the flesh…is the mind devoted to the flesh. The minding of the flesh is death. To be devoted to the things of the flesh is death. Such a state not only tends to death, it is death itself. The one who thus lives is dead to God. For the mind to be devoted to the things of the spirit—to the needs of the spirit—is life and peace. It is life from spiritual death and peace with God and conscience. The phrases "mind of the flesh" and "mind of the spirit" do not mean that a person has two distinct minds—that is, that the flesh has a mind and the spirit has a mind. If so, the flesh would always be dead to God, for the mind of the flesh is death; and the spirit would always be alive to God whether in righteousness or sin, for the mind of the sprit is life. In that case the spirit would never need conversion and the flesh could not be converted (172).

These writers correctly point out that for Paul the issue is one of control. Whether the believer chooses to walk after the flesh or to walk after the spirit depends on whether his mind is devoted to and controlled by his evil fleshly desires or by his spirit. Before the believer obeyed the gospel, sin so dominated his life that it dwelled in him or controlled him (7:17, 20). "Sin" did this by enabling his flesh to override his spirit. But in obeying the gospel and thus receiving the redemption offered in Jesus Christ, the power of sin was broken. Paul shows that afterward, as a Christian, the believer can win the ever-present battle with the flesh because his human spirit is now enabled by the Holy Spirit through the written word of God (Ephesians 3:2-6). The flesh with its evil desires, however, must still be battled. The question is, Will the believer be devoted to the mind of the spirit and thus have life and peace? Or will he, in spite of God’s plan, yield himself once more to the mind of the flesh and again die spiritually and thus eternally? In other words, as long as he lives on earth, the believer’s salvation is conditioned upon his continuing faithfully to "walk not after the flesh but after the Spirit."

Verses 7-8

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.

Because the carnal mind is enmity against God: Verses 7 and 8 are intended to prove the point of verse 6a—"to be carnally minded is death." The reason that "to be carnally minded" results in death is that a mind devoted to performing the evil desires of the flesh is at enmity with God.

The word rendered "enmity" (e&xqra) means "enmity, hostility, hatred, both as an inner disposition and objective opposition" (AGLF 183). The same word is used in Galatians 5:20 to describe one of the works of the flesh and is there used in the "plural of hostile feelings and acts, animosities, hostilities, discord, feuds" (AGLF 183). Hostility toward God is the result of continual walking according to the flesh. For Christians to walk after the flesh in this way, they must develop hostility toward God, which they exhibit by refusing to listen to God, to turn from their evil way, and to obey Him. As Reese observes:

Christians who are continuing to sin may have no notion that they are exhibiting a hostile attitude toward God—in fact, many will profess to love Him. But God’s testimony is that there must be a certain enmity or hostility towards Him if a man is to live according to the flesh (338).

The wise man says, "He that turneth away his ear from hearing the law, even his prayer shall be an abomination" (Proverbs 28:9).

Vine points out that the critical issue here is attitude:

The reader is now directed, not simply to a present condition as such, but to the attitude toward God. This is the all important matter….Everything hinges upon God’s view of things and upon the conditions of persons in His sight. The mind of the flesh is therefore set in antagonism against God, refusing to acknowledge His claims (115).

For it is not subject to the law of God, neither indeed can be: "Subject" (u(pota/ssetai) is a present tense verb in the middle voice. The significance of the present tense is that it describes continuous or ongoing action. So the carnal mind in continuous or ongoing action is under consideration here. The significance of the middle voice is that the subject of the clause is acting upon itself. In other words, the person here is voluntarily refusing to submit to the law of God. The result is the carnal mind is actively hostile to God because it is continuing to refuse to submit to God’s law—that is, "the law of the Spirit of life in Christ Jesus" (verse 2), which is the New Testament. Such a mind that voluntarily refuses to submit to God’s authority but instead chooses to walk according to the flesh cannot be anything but hostile to God. A person with such an attitude cannot be subject to God’s law.

So then they that are in the flesh cannot please God: The second reason that to be "carnally minded" results in death is that those Christians who choose to walk according to the flesh are displeasing to God. They are acting in a way hostile to God; they are disobedient to His will; and He is displeased with them. As Reese remarks, "When a believer habitually decides to pursue the course of behavior the Devil prompts, he is all the time sinning against God" (339). Thus, he cannot please God. God is always displeased by sin, and especially so when those who have been delivered from the power of sin choose to serve their old master rather than their Savior who has redeemed them from sin.

As Lard remarks, these verses are not addressed to alien sinners who are totally depraved. In the first place, the Calvinistic doctrine of total depravity is a false doctrine. In the second place, this passage is directed to Christians and the conditional nature of their salvation. It describes how the believer is choosing to live and does not address the alien sinner at all. Concerning the popular Calvinistic view of this passage, Lard observes:

But the popular exposition of the passage, …deserves an incidental remark. The mind of the flesh is set down as an innate corruption of human nature resulting from the fall, and removable only by a direct and powerful operation of the Holy Spirit. Previously to this operation, man is held to be totally depraved, and as incapable of any act of acceptable obedience. Without it he is lost; with it he is regenerate and fitted for the Master’s use….The only comment I have to make on this exposition is that it is without support from holy Writ…It wholly lacks the stamp of God and is therefore false (255).

Verse 9

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

But ye are not in the flesh, but in the Spirit: Verses 9 and 10 further clarify what is meant in verse 6b by the words "but to be spiritually minded is life and peace" just as verses 7 and 8 amplified verse 6a: "to be carnally minded is death."

Clearly, two spirits are being discussed in verse 9. In the first clause, "flesh" and "spirit" are in direct contrast, indicating the human spirit is under consideration. In addition, the modifier after the second reference to the word "spirit"—"Spirit of God"—indicates that the Holy Spirit is under consideration. Lard agrees:

The word spirit here denotes the human spirit … To be in the flesh is to live the life of a sinner; to be in the spirit, to live the life of the Christian.… It is virtual tautology to say that we are governed by the Holy Spirit provided the Holy Spirit dwells in us; for one very purpose for which the Holy Spirit dwells in us is to control us (256-257).

The word rendered "ye" indicates believers are under consideration, not people in general and not alien sinners. Throughout this chapter, Paul is addressing those who have been delivered from the bondage of sin by Jesus Christ—that is, those in whom there is now no condemnation (verse 1).

How can Christians know for sure they are not in the flesh but in the spirit? And how can they rest assured they are living spiritual-minded lives? Consider Paul’s next clause.

if so be that the Spirit of God dwell in you: You can be sure that "you are not in the flesh but in the spirit" if the Holy Spirit (that is, "the Spirit of God") dwells in you.

The controversy among preachers of the churches of Christ concerning the indwelling of the Holy Spirit has never revolved around whether or not the Holy Spirit dwells in Christians. The Holy Spirit does dwell in Christians. The most unlearned reader of God’s word can assert without fear of contradiction that He does. Both 1 Corinthians 6:19-20 and the verses under consideration here (8:9, 11) make that fact abundantly clear. The issue under debate is the "how" of the Spirit’s indwelling. These verses state only that He does dwell in Christians; they do not explain how He dwells in them.

There are, however, some helpful indicators in the immediate context as to how the Holy Spirit indwells. Consider these five questions and their answers, for they explain the indwelling of the Holy Spirit:

1. What is meant by the phrase "dwelleth in you"? In Romans 7:17; Romans 7:20, Paul uses language similar to that of Romans 8:9; Romans 8:11.

• Romans 7:17; Romans 7:20—"Now then it is no more I that do it, but sin that dwelleth in me… Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me."

• Romans 8:9; Romans 8:11—"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you… But 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."

• In Romans 7 from verse 8 onward to the end, "sin" is being personified. Paul does not say "Satan" or the "Devil," instead he conveys the idea that sin empowers the flesh to avoid any justification for the sinner to shift the responsibility for his sinful actions to the Devil. Instead, he conveys that sin empowers the flesh with its evil desires to override and subjugate the human spirit. The good the human spirit recognizes and wills to do, he does not do; but instead he does what he knows is evil by submitting to the evil desires of his flesh. This submission to evil occurs so often and with such predictability that sin is said to dwell in the believer; however it is obvious that Paul is speaking figuratively.

• Macknight comments:

The Hebrews expressed absolute rule or dominion, by the figure of dwelling, Ezekiel xliii.7.9. Zech. ii. 10,11. Now as the apostle had personified sin, he very properly represents it as dwelling in him; because this suggests to us the absolute and continued influence which sin hath, in controlling the reason and the conscience of the unregenerated, and in directing all their actions (Vol. 1 325).

• It is manifestly obvious that neither Paul nor Macknight meant that sin, acting as a person, literally or personally took up residence in the heart of the sinner, for that would shift the responsibility for the sins committed to the person (sin) literally dwelling in the man’s heart rather than maintaining the sinner’s own responsibility.

What Paul meant and Macknight correctly explains is that the sinner’s fleshly nature is so dominated by sin that sin controls his actions—that is, sin dwells in him.

• Ezekiel 43:7; Ezekiel 43:9 says:

And He said to me, "Son of man, this is the place of My throne and the place of the soles of My feet, where I will dwell in the midst of the children of Israel forever. No more shall the house of Israel defile My holy name, they nor their kings, by their harlotry or with the carcasses of their kings on their high places….Now let them put their harlotry and the carcasses of their kings far away from Me, and I will dwell in their midst forever" (NKJV).

In this passage, Ezekiel is describing the return of the glory of God to the Temple. God, however, is not promising to take up residence literally or personally in the restored temple. God is not promising to dwell in the midst of the children of Israel literally or personally. He is promising that if they will return to His way and obey him He will once more be among them figuratively to bless them. He will lead, guide, and rule over them, so much so that He can be said to dwell in their midst.

• Zechariah 2:10 says, "’Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst,’ says the LORD." This is a prophecy of the Messianic Jerusalem—the Jerusalem of Hebrews 12:22, the church of Christ. The church embraces all nations and is boundless. It has no walls (Zechariah 2:4). God is promising the prophet that when the Messianic kingdom is established that He, Himself, will dwell in the midst of the church (1 Corinthians 3:16). Everyone recognizes, however, that literally and personally both God the Father and God the Son are in heaven (Matthew 6:9; Acts 1:9-11). In the language of prophecy here, God is promising to rule over the church.

• The point in Romans 8:9; Romans 8:11 is the same as that in Romans 7:17; Romans 7:20; Ezekiel 43:7; Ezekiel 43:9; and Zechariah 2:10, except the Holy Spirit is in view rather than "sin" or God. Paul says that if the Christian lives according to his own spirit as opposed to his flesh—his own spirit as guided by the "law of the Spirit of life in Christ Jesus or the New Testament—the Holy Spirit will so control or rule over his life that the Holy Spirit may be said to "dwell" in the heart of the believer. Paul is not saying the Holy Spirit will literally or personally dwell in the believer’s heart but that through the medium of God’s word He will direct the believer’s spirit so that the believer’s spirit can rule over the evil desires of his flesh.

2. What does the Holy Spirit do to aid the believer in successfully living the Christian life? This question poses a serious problem for those who insist that the indwelling must be literal and personal though non-miraculous.

• If the indwelling is literal and personal but is non-miraculous; if the Holy Spirit cannot be felt or, in any way, be perceived; if He does not direct the believer’s actions by any urges; if He does not communicate with the believer in any discernible way—no inner voice, no whisperings to the mind’s ear, no unseen visions to the mind’s eye—then what assistance does the Holy Spirit give to the believer in overcoming sin?

This issue is no problem to Pentecostals and others who believe in a literal and personal indwelling for they will readily suggest that the Spirit does communicate directly with the believer; however, members of the churches of Christ know that in the light of passages that teach that the revelation of God’s word is complete and perfect, such communication is not possible (consider John 14:26; John 16:13; 2 Timothy 3:16-17; Ephesians 3:2-6; 2 Peter 1:3-4; 2 Peter 1:20-21).

• On the other hand, if we understand the indwelling to be figurative and if we understand that He influences the believer through the medium of God’s word, then it is easy to see how the indwelling aids the believer in his battle against sin.

The believer who is depending on the Holy Spirit to strengthen him apart from his internalizing of the scriptures is going to find himself in the clutches of sin once more.

The word of God, and it alone, will teach the believer how to live righteously (considerer John 17:17; James 1:21-25; 1 Peter 1:22 to 1 Peter 2:3; John 6:63; Colossians 1:5-6; Colossians 3:16; 2 Thessalonians 2:13; et al).

3. How are believers "led by the Spirit of God" (verse 14)? The logic of Paul’s argument in Romans 8:1-14 demands that the indwelling of the Holy Spirit asserted in verses 9 and 11 be a figurative indwelling that comes to the Christian through the medium of God’s word. The whole section is based on the fact that there is no condemnation to the believer who has been justified by his faith in Christ as long as he continues to choose to walk after his own spirit (8:1, 4) as it is directed by the "law of the spirit of life in Christ Jesus" (8:2). He must also continue to refuse to yield to the evil desires of his flesh. "Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 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. For as many as are led by the Spirit of God, they are the sons of God" (8:12-14).

4. What does the Holy Spirit do for the believer that is not done through the word?

Everything the Spirit is said to do for the Christian by indwelling him is also said to be done through the word of God. In The Spirit and The Word, Z.T. Sweeney says: "That the Christian is led, guided and strengthened by the Spirit can not be denied by any Bible reader. To deny the fact that the Spirit dwells in us is to deny the Bible" (117). He goes on to inquire what the Holy Spirit might do for the believer if His indwelling were personal and literal. Then he explains that if the Holy Spirit is said to do something for or within the believer and the word of God is said to do the same thing within the believer, it is self-evident that the Spirit performs that action through the medium of God’s word. He then cites sixteen examples illustrating this fact (121-126). He concludes: "I assert it to be a fact that everything that is claimed to be effected by a personal indwelling of the Spirit is as clearly accomplished by the Spirit acting through the word of God" (121).

5. What is meant by "strengthened with might by his Spirit in the inner man" (Ephesians 3:16)?

• Paul’s second prayer for the Ephesians reads: "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith…" (Ephesians 3:16-17 a).

• Some writers assert that both the Father (2 Corinthians 6:16; 1 John 4:15-16) and Christ (Ephesians 3:17) dwell within the hearts of believers through the Holy Spirit personally and literally (Lard 251; McGarvey 359; Reese 341). But the scriptures cited teach that God and Christ dwell in the hearts of obedient believers who confess Jesus is the Christ and who abide in God’s love by being faithful to His word. Why should anyone, short of a scripture explicitly saying so, expect the Holy Spirit to dwell in Christians in a manner different from the two other members of the Godhead?

• This passage is not teaching that the Holy Spirit personally and literally lives within the believer’s body.

Paul is praying that the Ephesians will be strengthened mightily in their inner man (their own human spirit) by the Holy Spirit. He offers this prayer so that Christ may dwell in their hearts by faith.

• But how is this inner strengthening to be effected?

Romans 10:17 says: "So then faith cometh by hearing, and hearing by the word of God." Christ dwells in the believer’s heart when he listens to and obeys the word of God. In the same way, the Holy Spirit mightily strengthens the believer’s heart when he listens to and obeys the word of God (Psalms 119:28).

Lenski brings us back to the main point of verse 9:

In all charity Paul assumes that all his Roman readers are true Christians, but he does not want to be their judge. They are to judge themselves, and Paul gives them the criterion by which they may easily determine whether they are "in spirit" or still "in flesh." They need but to examine themselves as to whether God’s Spirit is dwelling in them. This is by no means an intangible criterion. The heart in which God’s Spirit dwells hears and feels the Spirit’s prompting and is moved to follow that prompting by the power which the Spirit supplies. The Spirit is present in his Word, and we hear him in our hearts when his Word is in us and moves us. Only in and through his Word does the Spirit dwell in us, speak to us, impel and control us. This excludes… all autosuggestion, all hearing fictitious, imaginary inward voices. We have the written Word with which to test every inward word that we have absorbed; and thus the criterion is at once simple, safe and most sure: see whether God’s Spirit is dwelling in you (509-510).

Finally, Robert Taylor agrees:

Verse 9 answers a crucial question. How can a person decide whether he is fleshly-minded…? A person is not governed by fleshly interests but is spiritually-minded if the Spirit of God (Holy Spirit) indwells him. This asserts a FACT—not a MODE of indwelling. The Father indwells Christians (1 John 4:15). So does the Son (Colossians 1:27). So does the Spirit (Romans 8:9). But this is far from establishing that the entire Godhead indwells us bodily, actually, personally, and directly, separate and apart from God’s word. Not any of the Sublime Three does this. All indwell us as their word, their will, moves and molds us in righteous living. Ephesians 3:17, in crystal clear fashion, affirms that Christ indwells us by faith. Faith comes by hearing and hearing by God’s word (Romans 10:17). It is a strange type of exegesis to hold that the Father and Son indwell us representatively by means of truth or by means of the third person of the Godhead, but the Holy Spirit indwells us actually, bodily and directly (122).

So, to reiterate, Paul is teaching that the believer will not live according to the flesh and thus be at enmity with God if he allows his human spirit to be directed, influenced, instructed, and/or guided by the Spirit of God through the medium of the word of God (8:2).

Now if anyone does not have the Spirit of Christ, he is not His: If a Christian rejects the indwelling of the Holy Spirit, he is once more living according to the flesh and he is fallen from grace (Galatians 5:1-6; James 2:14-26; 1 Peter 2:20-22). To "have the Spirit of Christ" is to allow the Holy Spirit, working through God’s Word, to control one’s life. If a Christian should foolishly reject the guidance of the Holy Spirit, God will reject him (2 John 1:4-11).

Verse 10

And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

And if Christ be in you: This verse is in the middle of Paul’s explanation of the second clause of verse 6. Verses 9-11 comprise this explanation. In verse 9 Paul refers to the Spirit of God dwelling in the heart of the Christian and then the Spirit of Christ being in the believer. In this verse he abbreviates these expressions, writing "if Christ be in you." Unfortunately, Lard asserts that this clause means "the Spirit dwells literally in us, Christ, by the Spirit" (258). In other words, Lard is saying that the Father and the Son dwell in the Christian representatively through the direct, personal, and literal indwelling of the Holy Spirit. McGarvey (359) and Reese (341) agree. It is better, however, to allow the word of God to speak for itself. Ephesians 3:17 says Christ dwells in the Christian’s heart through faith, and Romans 10:17 says faith comes by hearing the word of God. This clause accentuates what we have already established from verse 9: the Holy Spirit dwells in the Christian through the medium of God’s word and in no other way.

Thus, just as in verse 9, Paul here assumes that Christ is dwelling in the hearts of these Roman Christians. He grants that they do walk according to their own spirits and not according to their flesh; yet he wants to make clear that Christ dwelling in their hearts is conditioned on their continuing to be spiritually-minded (8:6b). As Lard earlier argues, this opening clause of verse 10 should be understood to say "though (as opposed to "if"—AWB) Christ be in you" (258).

the body is dead because of sin: Even though Christ is in your hearts by faith (Ephesians 3:17), the body continues to die. Writers have offered several meanings of the word "dead," but the simplest and most natural sense is that it refers to physical death (Sanday and Headlam 198; Bloomfield Vol. 2 50-51; Lard 258; McGarvey 359; Reese 341). Cottrell says:

"The body" here no doubt is the physical body as in v.11. In what sense does Paul say that "the body is dead" (present tense)? The primary and most obvious reference is to physical death (see v. 11), the idea being that the body is subject to death, under the curse of death, "irrevocably smitten with death" (Godet 305). It is doomed to die (Vol. 1 471).

Macknight (Vol. 1 340) and Whiteside (174) scoff at this idea, pointing out that a person’s body is subject to physical death whether Christ is in him or not. This argument misses Paul’s point, which is that if Christ is not in a person then not only is his body dying, but his human spirit is spiritually dead as well. If Christ is in him then: yes, his body is still subject to physical death, but his spirit has been made alive.

Paul goes on to say the body is dead "because of sin." This is not, as Macknight says, "the body is dead in respect to sin" (Vol. 1 340)--that is, that sin has no more power to excite evil desires in the fleshly body. Such a notion is absurd! It contradicts practical experience and is entirely contrary to Paul’s argument in the preceding verses. The whole point has been that there is now no condemnation in those who have been declared righteous provided that they choose to live according to their spirit and not according to their flesh (7:25b; 8:1, 4, 6). Neither is the body dead because it has inherited a tendency to sin. Rather the body is dead because of Adam’s sin (5:12-17). The consequence of Adam’s sin is physical death because Adam and Eve and all of their descendants were separated from and denied access to the tree of life (Genesis 3:22-24)—that is, physical life. Wordsworth has it right: "Your body is still dead, subject to death; it is still as it were a corpse on account of sin, original… but your spirit is not dead" (Vol. 3 239).

but the Spirit is life because of righteousness: "Spirit" here is not the Holy Spirit but the human spirit as this clause is in direct contrast to the body’s dying condition or the flesh. Numerous translations recognize this fact by rendering "spirit" with a lower case "s" (ASV, NASB, RSV, NIV). One’s spirit is life if Christ dwells in his heart because he has been declared righteous (3:26) on account of his faith (3:26; 4:4-8). Lard explains:

The abstract "life" is here put for the concrete "alive," the sense being, the spirit is alive because of justification. Nor does even this bring the meaning fully out. The word "dead" in the preceding clause signifies to be hereafter dead. So the word "life" here means to be alive not only now but hereafter and forever. Sin occasions death alike to both body and spirit. Adam’s sin causes that [physical death–-AWB], our own [sins—AWB] cause this [spiritual death–-AWB]. But justification releases us from both our own sins and their consequent sentence of death. Now in virtue of this double release, the spirit is alive now, and will continue to be. It is not even exposed to death, except in cases of apostasy, and therefore will never die (260).

In the light of verse 6b, Paul is saying that living as one’s spirit, his better self, his inner man, directs, will lead to life—"sanctification here and glorification ultimately" (Reese 342). So the meaning is: But if Christ dwells in your heart through faith, then the inner man (the human spirit) can lead the believer to live a holy life by the Holy Spirit’s guidance through the word, even though his body is still subject to physical death. Continued faithfulness will lead ultimately to eternal life.

Verse 11

But 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.

But if the Spirit of him that raised up Jesus from the dead: The "Spirit" of him that raised up Jesus from the dead is a complicated designation of the Holy Spirit. This complex name for the Holy Spirit is used to bring into focus the resurrection of the body. Paul has just said that believers have been justified on the basis of faith, but their bodies continue to die physically as a result of Adam’s sin. That, however, is not the end of the story. If the believer faithfully walks according to his spirit as it is controlled by the Holy Spirit through the word of God and just as faithfully refuses to walk according to the evil desires of his flesh, then the Holy Spirit who raised up Jesus’ body from the dead will raise up the believer’s body—not only as a part of the general resurrection of all men (1 Corinthians 15:22) but also as a part of the "out-resurrection" or e)cana/stasin (Philippians 3:11) or "the resurrection of life" (John 5:28-29). The righteous, then, "shall be caught up together with them in the clouds, to meet the Lord in the air" and so be with the Lord forever (1 Thessalonians 4:17).

dwell in you: Paul is not suggesting any uncertainty about this indwelling when he says "if." He is conceding that the Spirit of God—that is, the Spirit of Him who raised Jesus’ body from the dead—dwells in Christians who walk according to their own spirit and not according to their flesh. The reason he says "if" is that even after they have been forgiven of their past sins, Christians must choose over and over again to walk according to their spirit and not their flesh.

he that raised up Christ from the dead shall also quicken your mortal bodies: Paul does not intend to say that only the righteous will be raised from the dead. In 1 Corinthians 15:22, he clearly teaches one general resurrection of all men—both the righteous and the wicked: "For as in Adam all die, even so in Christ shall all be made alive." Jesus also teaches the same thing in John 5:28-29; that is, one general resurrection of both the righteous and the wicked.

Rather, Paul here refers to the quickening of the mortal bodies of the faithful who have "fallen asleep in Jesus" as they are resurrected out from the wicked (John 5:29; Philippians 3:11; 1 Thessalonians 4:13-18) and ascend to meet the Lord in the air. He discusses in more detail this resurrection of the mortal bodies of the faithful (1 Corinthians 15:35-58). At Jesus’ return, in the general resurrection, the mortal bodies of all people will be raised up. It will be a bodily resurrection, but the righteous in whom the Holy Spirit dwells will be raised to eternal life.

by his Spirit that dwelleth in you: Paul is saying that if believers faithfully walk according to their own spirit, the Holy Spirit who raised up Jesus will also raise them up to be with the Lord in heaven.

Verse 12

Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

Therefore, brethren, we are debtors: Having now clearly explained in verses 7-8 what it means "to be carnally minded" (verse 6a) and further having established in verses 9-11 what it means "to be spiritually minded" (verse 6b), Paul now comes to the conclusion: Christians are in debt to God.

Paul draws this conclusion directly from verse 6, but actually it is drawn from all he has said about the battle between flesh and spirit that the justified believer must continue to fight (7:25b; 8:1, 4-6). Lard explains:

…from all that has now been said upon the nature and effects both of living according to the flesh and according to the spirit. To live according to the flesh is wrong, because it invariably ends in sin. So to live, therefore, is enmity against God; and consequently, if persisted in, must end in everlasting death. We therefore owe it to God and to ourselves not to live according to the flesh.

But though not debtors to the flesh, to what are we debtors? The answer is implied….We are debtors to the spirit to live according to it. To live according to the spirit is, first, everlasting life, and then, everlasting peace (262).

God has redeemed us from sin, and Jesus has made our redemption possible by sacrificing Himself upon the cross. The Holy Spirit works through the "law of the Spirit of life in Christ Jesus," promising to direct, guide, and dwell in the hearts of believers to enable their spirits to overcome the evil desires of their flesh. In view of these facts, Christians are obligated to live, to walk, according to their spirits.

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.

For if ye live after the flesh, ye shall die: Paul addresses Christians here, having begun verse 12 with the words "Therefore, brethren." It is undeniable, then, that this verse teaches the possibility of apostasy. A Christian can sin so as to be lost eternally. He can choose to live after the flesh. If he does, he will die spiritually; and if he remains in that condition until he dies physically, his spiritual death will become eternal death. It is a real possibility that a Christian can fall from grace. To deny this plain fact is absurd in the light of all that has been said from Romans 7:25 b onward.

Paul uses an interesting word here for the verb preceding the infinitive "to die (a)poqnh/|skein’)". He does not say that if the Christian chooses to live after the flesh "it is necessary" that he die. Rather he concludes, "you are going" to die. This word is me/llete and appears "predominantly with an infinitive following… with the present infinitive—be about to, be going to, begin to" (AGLF 257). This definition describes the construction here—literally "you are going to die" (NKJV Greek English Interlinear New Testament 560). In other words, this word implies immanence, for everyone knows he will die spiritually, when he chooses to commit a sin, especially if it is a repetitive one—that is, a sin resulting from a habitual pattern. Reese says: "A Christian who supposes he can live according to the flesh has death hanging over him like the sword of Damocles" (345 see also Lenski 517).

but if ye through the Spirit do mortify the deeds of the body, ye shall live: Again, the word "spirit" should be lower case, for it is in opposition to the flesh; Paul is simply reiterating the point of Romans 8:1 b, 4, 5, 6. If the Christian chooses to live according to his spirit as it is indwelled by the Holy Spirit, he must "mortify" or put to death the deeds or practices of the evil desires of his body. If he does so, he will be alive spiritually and will be free from spiritual death. If he maintains this cause of spiritually-minded living throughout his physical life, he will live eternally with God. He maintains such a life by:

1. Refusing to sin as a general pattern of life;

2. Repenting and confessing immediately his occasional lapses, asking for God’s forgiveness (Acts 8:20-24; 1 John 1:9-10; James 5:16; Acts 19:18).

This verse emphasizes the Christian’s responsibility to control himself (1 Corinthians 9:27; Colossians 3:5-10). Having been forgiven of all his past sins and declared righteous, the believer must determine to live according to God’s word; and he must diligently put to death the evil desires of his flesh.

Verse 14

For as many as are led by the Spirit of God, they are the sons of God.

Those Christians who choose to put to death the deeds of the body and continue to live spiritually will live eternally with God (verse 13). They are the same ones who are led by the Holy Spirit and who consequently enjoy a special relationship with God as his adoptive children. Verse 14 presents the other side of the same coin as verse 13. Reese observes:

"Led by the Spirit" is one of a number of almost synonymous expressions in this chapter. In verse 4, Paul has spoken of believers who "walk according to the Spirit." In verse 5, he has said "set their minds on…the things of the Spirit." In verses 9, 10 he has said the "Spirit dwells in them." In verse 13, he introduced the concept about, "putting to death the deeds of the body by the Spirit." Now we have this phrase about being "led" by the Spirit" (347).

Reese is correct in this analysis from a practical viewpoint; however, he incorrectly views all of the references mentioned above as references to the Holy Spirit. The references in verses 4 and 5 are to the human spirit. The references in verses 9 and 10 are references to the Holy Spirit ("Spirit of God" and "Spirit of Christ"). In verse 13, the reference is again to the Christian’s own spirit. Finally, in this verse (14), it is again the Holy Spirit ("Spirit of God") that is under consideration. Nevertheless, in practicality Reese’s observation is correct because the point of Paul’s whole argument is that the Christian can now win in the battle between his flesh and his spirit if he allows the Holy Spirit to lead or influence his human spirit through the "law of the Spirit of life in Christ Jesus" or the New Testament. When believers are listening to the Holy Spirit’s instructions revealed in the New Testament and are acting upon them obediently by putting to death the evil desires of the flesh, they are being led by the Spirit of God. It is important to recognize that this leading by the Holy Spirit does not in any way impinge on the freedom of man’s will. Reese again notes: "This passage then has demonstrated how the human spirit (alive because of righteousness, verse 10) prompted (led) by the indwelling Spirit conquers the lusts and desires that are stirred up by the Devil, thus helping the believer to live the Christian life" (347).

But the question remains as to just how the Holy Spirit leads the Christian in putting to death the deeds of the body.

Lenski answers:

Being led involves obedience (6:16 etc.). The truth not to be overlooked is the fact that, although the Spirit dwells in us (v.9) and thus leads us by inward prompting, he does so only by means of his outward, written Word. To be sure, that Word is also in us (it abides in us, John 5:38) and only in this way does the Spirit lead us by means of it, but it is the written Word we hold in our hearts, none other. We can verify the fact that the Word in us is the Spirit’s own Word that is leading us by comparing it with the written Word. Only by means of the written Word do we know that the voice inwardly prompting us is, indeed, the Spirit’s own and not some hallucination that is afflicting our mind (520).

To be led in this manner by the Holy Spirit implies the believers’ special relationship with God—that is, they are the sons of God. These who are led by the Spirit of God and who mortify the deeds of the flesh shall live eternally with God. The Christian who walks according to his own spirit as it is directed by the Holy Spirit is God’s son in a special sense. True, there is a sense in which all humans are God’s sons by creation (Acts 17:28-29); But as this passage speaks in the context of a believer as a new creation (Galatians 3:26 to Galatians 4:7; 2 Corinthians 5:17-21). Christians who are led by the Holy Spirit are God’s sons in an adoptive sense. Believers are adopted into God’s family at the point of justification, which is in baptism (Acts 2:38; Acts 2:47). Believers maintain that relationship by continually putting to death the deeds of the body by following the lead of the Spirit of God.

Verse 15

For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

For ye have not received the spirit of bondage again to fear: The evidence that those who are led by the Holy Spirit are the sons of God is that Christians who choose to walk according to their spirit and not according to their evil fleshly desires have not received the spirit of bondage but instead have received the spirit of adoption.

The word "spirit" obviously has two meanings in chapter eight—the human spirit and the Holy Spirit. Verses 9 and 16 are the clearest examples that two different uses of this term are under consideration. Here it is difficult to discern which of these two spirits—the Christian’s human spirit or the Holy Spirit—is the intended meaning. Also, it has been suggested by many that the word "spirit" in this verse has yet a third meaning—"a frame of mind, feeling, attitude, temper of mind" (Reese 348). While it is true that pneu=ma is used in this way several times in the New Testament (1 Corinthians 4:21; Galatians 6:1; 1 Peter 3:4), it seems unlikely that Paul would suddenly and only in this verse switch to a third meaning. Because of the nature of the discussion and the modes of operation evidenced by both the human spirit and the Holy Spirit, the first two uses are obvious and generally easy to determine contextually. For example, in verse 16, Paul says, "The Spirit itself beareth witness with our spirit, that we are the children of God." But the addition of a third meaning seems both unnecessary and confusing. The reader who is interested in pursuing the various views of the commentators should consult Cottrell for the most compelling argument that the Holy Spirit is in view in this verse (480). Reese suggests that some make the word "spirit" a reference to the human spirit (348), but he offers the clearest view that "attitude" is the intended meaning (348). It seems evident, however, that a synthesis of these views is possible and that it is likely Paul intends his readers to understand him in this way.

Note that "spiritual state, state of mind, disposition" is a third usage of pneu=ma under the overarching third definition of the word—"a part of human personality spirit" (BDAG 833). This meaning clearly indicates that when the word "spirit" is used of a disposition or frame of mind, it is a reference to the human spirit. Sanday and Headlam say:

This is another subtle variation in the use of pneu=ma. From meaning the human spirit under the influence of the Divine Spirit pneu=ma comes to mean a particular state, habit or temper of the human spirit, sometimes in itself … but more often as due to supernatural influence, good or evil … So here pneu=ma douleiva equals such a spirit as accompanies a state of slavery, such a servile habit as the human pneu=ma assumes among slaves. This was not the temper which you had imparted to you at your baptism (202-203).

Alford says:

For…ye did not receive (at your becoming Christians) the spirit of bondage (equals "the Spirit which ye received was not a spirit of bondage.") pneu=ma is not merely a spirit, a disposition, but evidently refers to the same pneu=ma which afterwards is pneu=ma ui(oqesi/a$ ("spirit of adoption"—AWB), and au)to toj pneu=ma ("the Spirit Himself"— AWB). The Apostle seems however in this form of expression, both here and elsewhere … to have combined the objective Pneu=ma given to us by God (the Holy Spirit— AWB) with our own subjective pneu=ma (our human spirit— AWB). In the next verse they are separated (vol. 2 391).

The point being made by Sanday and Headlam is that "spirit" under consideration in verse 15 in both references is the human spirit under the direction of the Holy Spirit, who influences us through the written word, resulting in a disposition or frame of mind among believers. Paul says Christians have not received the frame of mind that slaves have—one of hopeless fear. The spirit of bondage was the believers’ frame of mind in their pre-Christian state (7:23-25; Hebrews 2:10-15). The word "again" indicates this bondage of fear was a disposition that Christians had before they were converted to Christ. Reese states:

"Again" tells us the feeling was present before; before a man is converted (and this is true even for the man under the Law), his slavery to sin (when his inner man would prefer to live differently) produces a dread of punishment and a feeling of fear of death and of the future. This is no longer the case with those who have the spirit of adoption (348-349).

McGarvey agrees:

For, in your unsaved, unregenerate state, you had a spirit of bondage, leading you to fear God, and His wrath; but when you were baptized, and became regenerate, you received a different spirit—that is, the spirit of adoption or sonship, which dispels fear, and causes you, with confident gladness, to approach and address God as your Abba, Father (361).

Macknight (Vol. 1 342 – 343) and Whiteside (178) essentially agree with this interpretation, as does Foy E. Wallace (71).

but ye have received the Spirit of adoption: The capitalization of "Spirit" here is unwarranted. If the "spirit of bondage" is not a direct reference to the Holy Spirit, then it is unlikely that the "spirit of adoption" is either. Obviously, the two expressions are parallel to each other. The spirit of adoption is a frame of mind wrought in the human spirit by the Holy Spirit working through the word of God, the disposition of sonship enjoyed by baptized believers who have been adopted into God’s family (Acts 2:38; Acts 2:41; Acts 2:47; Ephesians 3:13-15).

This reference to the believer’s adoption into God’s family serves to distinguish our sonship from the unique, one-of-a-kind sonship of Jesus Christ, the only begotten Son of God (John 3:16). It does not suggest, however, that Christians are not truly God’s sons. The concept of adoption was familiar to Greeks and Romans and more a part of their culture than it was of Jewish culture (Sanday and Headlam 203). In Greek and Roman cultures of the time, adopted children were counted as children in every way. They possessed the same rights as biological children with regard to inheritance. As a result of their adoption into God’s family, believers do not approach God tentatively in slavish fear but confidently, knowing they shall be received as beloved sons—every whit a child of God.

whereby we cry, Abba, Father: Believers approach God crying out loudly to their trusted Father as a small boy might call out to his father when he is threatened by a fearsome dog. This loving trust is

the frame of mind from which the Christian operates. The distressed Christian, on account of his adoption into God’s family cries, "Abba, Father." "Abba" is the Aramaic term of endearment for one’s father—almost like "Daddy." "Father" is the language of a son and not a slave. Vine observes that, among the Jews, slaves were forbidden to use the term "father" in addressing the head of the family (120).

The respectful "Father" was a term of address between child and parent not used by either Jews or Gentiles until after Jesus introduced the concept (Matthew 6:9). And it was Jesus who first used the term of intimate address "Abba, Father" in Gethsemane (Mark 14:36). After this time, these familial forms of both intimate and respectful address entered the language of the church (Galatians 4:6). "Before Jesus came men had many concepts and ideas about God, but they did not call Him "Father." Jesus came and made it possible for men to be adopted into God’s family by obedience to the gospel; it is now quite natural for Christians to address God as "Father" or even more intimately as "Abba, Father." By obeying the gospel, believers have been adopted into God’s family with all the rights and honors of natural children; therefore, they are obligated to live for God, trust in Him, come to Him for help, obey Him completely. They are obligated to walk according to their own spirit as it is guided by the Holy Spirit and not walk according to their flesh.

Verse 16

The Spirit itself beareth witness with our spirit, that we are the children of God:

The Spirit itself: Most modern versions render this phrase as "the Spirit Himself" (Included in this group are NKJV, ASV, NASB, RSV, NIV, ESV, AMP). They translate the phrase in this way for two reasons:

1. The reference is to the Holy Spirit because He is placed in contrast to "our spirit" or the human spirit. Throughout Romans eight, the Holy Spirit and the human spirit are the two spirits under consideration.

2. The KJV has rendered the neuter pronoun au)toj as "itself" and in this case its extreme literalness is not helpful or accurate—though in general, an essentially literal (formally equivalent) translation is much to be preferred over a dynamic equivalent and certainly preferred over a free paraphrase. The pronoun is neuter because its antecedent pneu=ma (spirit) is a neuter noun in Greek, and there must be agreement in Greek syntax. The Holy Spirit, however, is not neuter. He is a person and is everywhere addressed as such in scripture.

The Holy Spirit has the following attributes of a person:

1. He possesses a mind—Romans 8:27.

2. He possesses knowledge—1 Corinthians 2:11.

3. He possesses affection—Romans 15:30.

4. He possesses a will—1 Corinthians 12:11.

5. He has the quality of goodness—Nehemiah 9:20.

6. He can be grieved—Ephesians 4:30.

7. He can be resisted—Acts 7:51.

8. He can be blasphemed—Matthew 12:31-32.

9. He can be quenched—1 Thessalonians 5:19.

10. He can be "done despite to"—Hebrews 10:29.

11. He can be lied to—Acts 5:3.

12. He speaks—1 Timothy 4:1.

13. He bears testimony—John 15:26.

14. He reveals the truth—1 Corinthians 2:9-10.

15. He guides—John 16:12-13.

16. He searches—1 Corinthians 2:10.

17. He teaches and quickens the mind—John 14:26.

18. He leads and forbids—Acts 16:6-7.

19. He has influence—Romans 8:26.

20. He extends communion or fellowship--2 Corinthians 13:14. Therefore, the meaning here is the Spirit Himself or the Holy Spirit.

beareth witness with our spirit: "Beareth witness with" is from summarturei=, which means "to testify or bear witness with… then also generally to provide supporting evidence by testifying, confirm, support by testimony" (BDAG 957). So, the Holy Spirit bears witness with our spirit. These two spirits give testimony together—both of them bear witness.

that we are the children of God: The Holy Spirit’s testimony that we are children of God is not some subjective and, therefore, indeterminate feeling within a Christian’s heart. Rather His testimony is found in the objective, indisputable written word of God. In the New Testament ("the law of the Spirit of life in Christ Jesus"), the Holy Spirit sets forth the conditions of adoption into God’s family. One must believe in Jesus Christ with his whole heart (John 1:12; John 6:29; John 8:24; John 20:30-31; Mark 16:16; Acts 16:30-31; Romans 3:22; Romans 3:26; Romans 10:9-10; Hebrews 11:6). He must believe thoroughly enough to repent (Luke 13:3; Luke 13:5; Acts 2:38; Acts 3:19; Acts 26:20)—that is, change his will and give evidence of that change by reforming his life (Matthew 21:28-29; 2 Corinthians 7:8-10; Jonah 3:5-10). He then must evidence both his faith and his repentance by confessing that Jesus Christ is the Son of God (Matthew 3:17; Matthew 16:15-17; Matthew 26:63-64; Mark 14:61-62; John 11:27; Acts 8:37; 1 Timothy 6:12-13; 1 John 4:15). Finally, he must submit himself to be baptized (Mark 16:16; Matthew 28:18-20; Acts 2:38; Acts 10:48; Acts 22:16; Romans 6:3-4; Romans 6:17-18; Colossians 2:12; 1 Peter 3:21). Whereupon the new-born Christian (John 3:1-8) is adopted into the family of God (Galatians 3:26 to Galatians 4:7; Ephesians 3:15-17; Ephesians 4:4-6).

The believer’s own spirit also testifies as to whether or not he has obediently submitted to these conditions of sonship. And when these two witnesses—our spirit and the Holy Spirit—testify together that we are the children of God, we can rest assured in full confidence that God agrees with that testimony.

Immediately two objections are voiced:

1. Barnes (605) and Cranfield (190) argue that summarturei= should be understood as "bear witness to" our spirit. As Whiteside correctly replies, however, this interpretation makes "our human spirit a judge, and not in any sense a witness" (179). In taking such a position, one elevates human emotions as superior to what God says; and as Whiteside says, "A theory that discredits the word of God is wrong" (179). As we noticed earlier, most major English translations agree with the meaning "bear witness with."

2. It is then objected by Whiteside (180), Lard (266-267), McGarvey (361), Reese (352), and Cottrell (Vol. 1484) that "Romans 8:16 is not dealing with becoming a Christian but with the help the Holy Spirit gives to a man who is already a Christian" (Reese 352). This is not a valid objection because the plan we have outlined above gives incontestable reassurance to the Christian that God accepts him as His own child. This assurance alone should immeasurably increase the Christian’s devotion to following what his spirit directs him to do. In other words, this assurance helps to motivate the believer to walk according to his spirit and not according to his flesh. It gives him confidence to cry, "Abba, Father." Lenski observes:

Here there is double testimony for our relation to God: that of our own spirit when it cries, "Abba, Father," and thus furnishes a sample of our attitude toward God; secondly that of the Holy Spirit himself when he speaks in a thousand places of the written word which apply to us as believers in Christ Jesus. Here again we should not think of immediate testimony apart from, outside of, or above the written word. All such supposed testimony is Schwaermerei (German word used to describe an excessive or unwholesome sentiment—a more or less insane enthusiasm with which a mass of men is affected— AWB), the evidence of not only a spiritual but also a mental pathological condition….

This testimony of the Spirit is thus objective, one that reaches us from the outside and from another person. Two witnesses are required to establish a matter in any court, no less than two; and this is not merely the law, a legal rule, this is the legal rule because it is normal and right even as Christ declares in John 5:31-37 (524-525).

Lenski’s comments here are appropriate because the only way the Holy Spirit communicates with men is through God’s revealed, inspired, written word. When men believe that the Holy Spirit is speaking to them directly and immediately deep inside their hearts, they are deceiving themselves and exalting their wills above, beyond, and even contrary to God’s word (1 Corinthians 2:9-14; Ephesians 3:2-6).

In the famous debate between Alexander Campbell and the Presbyterian N.L. Rice that took place in 1843, Rice explained the difference between his position and that of Bro. Campbell, relative to the Holy Spirit’s work in conversion and sanctification. Rice’s explanation is correct, even though in the debate he was on the wrong side of every issue. Rice observes:

The difference between us, so far as this subject is concerned, is, in general terms, this: Mr. Campbell believes, that in the work of conversion and sanctification, the Spirit operates ONLY through the Truth. I believe the Spirit operates through the truth, where in the nature of the case, the truth can be employed, but I deny that the Spirit operates ONLY through the truth… We believe and teach, that in conversion and sanctification there is an influence of the Spirit in addition to that of the Word, and distinct from it -- an influence, without which the arguments and motives of the gospel would never convert and sanctify one of Adam’s ruined race…. It is, then, perfectly clear, that every individual must experience a radical change in his moral character, before he will ever love God or embrace the gospel of Christ. But are the truths of revelation sufficient to effect this change? They are not (626, 628, 633).

It is easily seen that Rice was a thorough-going Calvinist who believed in total hereditary depravity and who believed that even after one was converted he needed further revelation than is furnished in scripture. When men espouse this doctrine, they exalt human emotions as being equal to the will of God when in fact they are the doctrines of men (Matthew 15:1-9). Furthermore, this view contradicts Paul’s whole argument in Romans 8. Paul is teaching that the human spirit is enabled to overcome the evil desires of the flesh by the Holy Spirit’s assistance as it is revealed in God’s word. The Holy Spirit leads the believer in his living of the Christian life only through the written word.

The Holy Spirit and the human spirit witness together to the Father that the Christian who walks according to his spirit and not his flesh is truly a child of God. He has been adopted into God’s family by his obedience to the gospel and sanctified in his Christian life as he is led by the Spirit through the written word. Thus, he cries to God, "Abba, Father" and evidences the "spirit of adoption" in his daily life.

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.

And if children, then heirs: In verse 13, Paul says that if the justified believer allows his spirit to be guided, led, and instructed by the Holy Spirit through the written word of God, he "shall live." He shall live free from spiritual death because he has put to death the deeds of the body—that is, the evil desires of his flesh. Living free from death, he is a child of God. The justified believer has all the privileges of a child or a son as long as he is faithful. Even though he is an adopted son, he is privileged to be an heir.

heirs of God: As Cottrell (Vol. 1 484), Lenski (526), and Lard (267) all note, the inheritance of faithful believers should be considered in three ways:

1. There is the context of our inheritance that includes all the riches and wealth of God’s entire creation and the wonders of heaven, too (Matthew 5:1-12; 1 Corinthians 3:21-23; Matthew 25:34; 1 Peter 1:3-5).

2. Our reward is yet future. We are sons and thus heirs, but the time of our inheritance is after this life in eternity (Hebrews 11:8-16; 1 Peter 1:4 to 1 Peter 2:12; Revelation 21, 22). During our sojourn here on earth, we receive but a foretaste of the glory that shall be.

3. Our reward is certain as long as we abide faithful in Christ Jesus. This seems to be the reason we are named joint-heirs with Christ. As Cottrell observes, "Our right to be heirs of God is based on our relationship to Jesus, the one true Son and heir (Galatians 3:16-29); and our assurance of ultimately receiving the inheritance is as firm and secure as that of Jesus Himself (Vol. 1 484-485).

and joint-heirs with Christ: Conformable to the Roman practice, our inheritance as adopted sons equals that of Jesus who is God’s only begotten Son. Vine says:

There are marked differences between the conditions attaching to this inheritance and those relating to an earthly inheritance. A natural inheritance is most frequently possessed upon the death of the father. The inheritance to be enjoyed by believers is to be bestowed by and shared with One who never dies. Again, under Jewish law, the eldest son received the largest share (a double portion), and daughters were excluded, unless there were no sons. Under Roman law sons, daughters and adopted children shared an inheritance equally. All believers will share Christ’s inheritance. Moreover, the inheritance has been won for them by His death… (The Epistle To The Romans 121).

Faithful believers will receive a glorified body. There will be a new heaven and a new earth. They will have access to the Holy City, the New Jerusalem. They will have access to the tree of life and to the water of life. Reese observes, "How foolish it would be to so live now as to jeopardize the receiving of this inheritance! Yet that is exactly what Christians who walk according to the flesh are in danger of doing!" (353).

if so be that we suffer with him: The believer’s joint-heir status with Christ is conditioned upon his willingness to suffer with Christ or for His cause. This does not mean that every single Christian from Pentecost until the second coming will suffer but rather that in general those who take their stand for Christ and His way will have to bear up under suffering. If one chooses to walk according to his spirit and not according to his flesh, he will have to struggle with his own desires, at a minimum. He will be required to deny self over and over again. But in all likelihood, taking one’s stand against the world, the flesh, and the devil will cause all three to lash out in retaliation against the Christian, and will result in physical, mental and personal suffering. Jesus warns his disciples about this high cost of discipleship. He says, "If the world hate you, ye know that it hated me before it hated you" (John 15:18). Later the Apostle John writes, "Marvel not, my brethren, if the world hate you" (1 John 3:13). One of Jesus’ great principles is: first the cross, then the crown (Hebrews 12:2-4).

By word and example, Jesus rebukes sin; and, consequently, He is hated and persecuted. So it will be with the Christian who fashions himself into the image of Jesus. He, too, will be hated and persecuted (2 Corinthians 1:5; 2 Corinthians 4:10; Philippians 3:10; 1 Peter 4:13).

Macknight quotes a scholar named Taylor on this passage:

"Observe how prudently the apostle advances to the harsh affair of suffering. He does not mention it till he had raised their thoughts to the highest object of joy and pleasure; the happiness and glory of a joint inheritance with the ever blessed Son of God…" Macknight then writes: In this excellent passage, the apostle opens a source of consolation to the children of God in every age, by drinking at which they may not only refresh themselves under the severest sufferings, but derive new strength to bear them with fortitude (Vol. 1 344).

There is no joy, for those who teach that believers are eternally secure and cannot fall from grace. Clearly Paul is establishing throughout these verses and especially in this one, the conditionality of the believer’s salvation. He is justified. He is forgiven. There is now no condemnation in him. But he must choose to walk according to his spirit and not according to his flesh. He must allow his spirit to be led by God’s Spirit through the written word. And he must faithfully endure the sufferings that come his way because of his commitment to Christ. If he would inherit jointly with Jesus at the end, he must suffer with Him here. But if he does choose to suffer with Him, he can make his calling and election sure (2 Peter 1:10).

that we may be also glorified together: The believer suffers with Christ so that he may be glorified with Him. Being "glorified together" with Christ refers to our being with Him eternally in heaven. In John 17:5, in His great intercessory prayer, Jesus prays: "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." In verse 24 of the same prayer, Jesus prays for believers: "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world."

Believers willingly share in Christ’s suffering because they desire to inherit His glory with Him in heaven. Ultimately to be taken home to glory (heaven) is the supreme motive for Christians to live, not according to the flesh, but according to the Sprit’s guidance. The believer who thus chooses to walk according to his spirit shall live free from spiritual death.

Verse 18

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

Having established that the Christian in his new relationship with God need no longer fear spiritual death now that he is justified from all past sins, Paul now sets out to show that while the Christian must suffer the failing of the physical body, he still lives free from death. Although he will not escape physical death, he will be raised from death to eternal glory. Furthermore, even while he faces the declines of time, age, and chance, the believer receives from God five blessings that will sustain him throughout his life on earth. These blessings are peculiar to Christians and do not accrue to the unrighteous.

Paul begins by accepting as an irreversible fact that Christians, like everyone else, must suffer in this life and eventually die. All people, including believers in Christ, have been subjected to the consequence of Adam’s sin (5:12-21), that is, physical death. All people have been separated from the tree of life (Genesis 3:22-24) and, consequently, all of the processes that lead to physical death remain unchecked until they die. Paul reassures the people of God that the sufferings they must endure while on earth, however painful and miserable, are not worthy to be compared with the eternal glory that shall be theirs if they remain faithful to Jesus through all their sufferings.

For I reckon: "Reckon" (Logi/zomai) is from the same word Paul uses in Romans 3:28 and numerous other passages. It means "to determine by mathematical process, reckon, calculate" and then "to give careful thought to a matter, think (about), consider, ponder, let one’s mind dwell upon" and finally, as here, "to hold a view about something, think, believe, be of the opinion" (BDAG 597-598). Paul is using the word to express more than just his own personal human opinion. Just as he did in Romans 3:28, he is using it to express a conclusion regarding the doctrine he is discussing. It is his Holy Spirit inspired (1 Corinthians 14:37) opinion or judgment, designed to lead his readers to the same conclusion.

Paul enters now upon his argument, constructed to show believers that while they must suffer under all the forces that eventually lead to physical death, they nevertheless have a hope of glory. This hope is sustained not only by the promise of their resurrection from the dead (5:18-19, 8:11; 1 Corinthians 15:22) but also by five blessings that accrue to the righteous while they are alive. These five blessings will motivate the believer to live faithfully even as he suffers from the forces that lead to his physical death.

The overarching point of chapter eight is that the justified believer lives free from death in his new relationship with God. It is not that he will not die physically but that even though he does die he is secure in the knowledge of his future resurrection from the dead. As he suffers, he is further sustained in hope by the blessings listed in verses 24-34. He has been forgiven of his sins by his obedience to the gospel and has been declared righteous; therefore, he has spiritual life as long as he continues to walk in the spirit according to the teachings of the Holy Spirit. He is completely provided for by God as he faces the processes that lead to death.

that the sufferings of this present time: According to Thayer, the word "sufferings" (paqh/mata) means "a suffering, misfortune, calamity, evil, affliction" (472). The reference is to suffering in general—that is, all kinds of physical or mental suffering whether caused by disease, trauma, or aging. Paul’s intent is to reassure believers that even though they will all experience the sufferings that lead to physical death their sufferings are temporary, limited to this present time. And furthermore, sufferings will not affect anyone’s salvation provided he abides faithful to the gospel until he either dies physically or Jesus comes again.

It appears clear that "this present time" covers the period of time on earth until Christ comes the second time; that is, it includes all of the believer’s life on earth.

are not worthy to be compared: "Not worthy" is the negative of a&cia, which means "pertaining to having a relatively high degree of comparable merit or worth—worthy, comparable, of comparable value, worthily" (LN Vol. 1 622). The meaning is that the sufferings of this world are not worthy (or are not of comparable value) to be compared with the future glory to be revealed in us. Reese elaborates:

"Not worthy" means not of corresponding weight. Weights were used on a balance scales. Place all the sufferings a man experiences on one pan of the scale and place the coming glory on the other pan, and there is no comparison. The sufferings (however many they be) are of no weight in comparison with the glory. They do not even balance the scale with it. The pan with the glory in it plunges down so quickly it would seem there were nothing at all in the other pan (356).

Lenski gives this comment:

When sufferings and glory are held against (kata) each other, the sufferings amount to nothing, no matter how many or how severe they are. When we are in the midst of sufferings we often give them too much consideration, fail to look at the coming glory, and lose our balance and sense of proportion. Here we have Paul’s corrective (530).

with the glory which shall be revealed in us: It is clear from verse 17 that the glory contemplated here refers to the final resurrection and the believer’s entrance into heaven. As verse 17 implies, Jesus already experiences this glory, and the day is coming when those who believe in Jesus will experience it, also. The suffering believer can be cheered and sustained by this thought as he faces down the forces of evil and all the forces that eventually will lead to his physical death. When the redeemed reach heaven and find themselves immersed in the glories of it they will never look back on this life and regret that they suffered.

Verse 19

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

For: With this word Paul sheds fuller light on the magnitude of the coming revelation of glory to the faithful in order to encourage the believer as he bears up under the sufferings of this world. The coming glory is so great and so wonderful that rather than being defeated by the sufferings of this life, the believer looks forward in hope with "earnest expectation" as he waits for the glory to be revealed.

the earnest expectation of the creature: "Earnest expectation" (a)pokaradoki/a) comes from a dramatic word that pictures someone stretching out his hand to its limit as he focuses with all his intensity to catch the first glimpse and hear the first sound of the coming revelation (see Thayer 62). Louw and Nida categorize this word under a family of words referring to attitudes and/or emotions. They then list "earnest expectation" as a sub-domain of words describing hope or looking forward to something. It means: "That which one looks forward to with eagerness and desire—what one eagerly expects…. In Romans 8:19, a)pokaradoki/a serves in some respects to reinforce the meaning of a)pekde/xomai – which means ’to await eagerly or expectantly for some future event’ -- but it appears to add a significant component of desire" (Vol. 1 296).

the creature: One encounters numerous explanations of this verse and verses 20-23 among the writers, and the difficulty centers primarily in the word translated "creature" (kti/si$ -- verse 22) or "creation" (kti/sew$ -- verse 19). Generally the various positions can be reduced to essentially three concepts:

1. "Creature" (kti/si$) means "the result of a creative act, that which is created… The meaning of kti/si$ is in dispute in Romans 8:19-22, though the passive is usually taken to mean the waiting of the whole creation below the human level (animate and inanimate)" (BDAG 573). This is the position of McGarvey (362), Lard (273), Cottrell (Vol. 1 487), Reese (357-358), and McGuiggan (255-258) among Restoration heritage commentators. It is also the view of Lenski (532), Sanday and Headlam (207), Cranfield (194), Nygren (331), Parry (118), Alford (Vol. 2 394), and Wordsworth (Vol. 3 240). According to this view, the whole creation below the level of humanity (animate and inanimate) was subjected to the curse of death as a result of Adam’s sin. And since the fall, the whole universe below the level of humanity has been eagerly yearning for the revealing of the sons of God and the deliverance this revealing will bring from the bondage of corruption. To that end, from then until now, all of creation below mankind has been groaning and laboring with birth pangs yearning for deliverance. Attempts are made to bolster the strength of this view by citing such Old Testament passages as Psalms 96:12 or 98:8 or Isaiah 62 about trees clapping their hands and rejoicing, rivers clapping their hands, mountains skipping, trees singing together, and the land of Israel being promised in marriage. However, this view is fraught with several insuperable problems. While we readily acknowledge these scholars constitute a weighty and powerful influence, the following arguments militate against this view:

a. Who said plants and animals—not to mention rocks and dirt—suffer death because of Adam’s sins? What did animals and fish eat before Adam sinned? For that matter, what did Adam and Eve eat before they sinned (Genesis 2:16)?

b. And while we might be able to wrap our minds around the idea of the universe and nature "suffering" and "waiting" for the appearance of Jesus and the sons of God in some figurative sense, how shall we conceive of the universe (animate and inanimate) yearning "in hope" (verse 20)? Hope for what? Rocks, trees, bugs? How can this point be taken seriously?

c. Furthermore, how shall we understand the universe being delivered from corruption "into the glorious liberty of the children of God" (verse 21)? What would such a concept even mean?

d. And what should we make of 2 Peter 3:10-11 which promises the destruction of the universe at the second coming of Christ? Whereas this view of Romans 8:19-23 requires a refurbished earth where the desert blooms, lions lie down with lambs, and children play with poisonous snakes. These passages are made to contradict each other under such a view.

e. Finally, this view does not fit the context. The reader should recall the overarching outline of Romans 1-8 given in 1:17—"The just shall live by faith"—which is cited from Habakkuk 2:4. The remainder of chapter one from verse 18 through the end of chapter four explains who is justified. Beginning in chapter five, Paul describes the justified believer’s new relationship with God. He shall live:

1) Free from wrath (chapter five)

2) Free from sin (chapter six)

3) Free from law (chapter seven)

4) Free from death (chapter eight)

5) Chapter eight explains how the justified believer lives free from spiritual death in verses 1-17; then in verses 18-34, how the justified believer lives free from physical death despite the fact that he is subject to physical death and all the forces that lead to it. In verses 16-18, a transition between the two points is seen. The believer who is justified and therefore spiritually alive will receive an inheritance from God in heaven. He will inherit jointly with Christ. Therefore, the sufferings he experiences on earth are not even worthy to compare with the glory he will receive when he is resurrected from the dead and ushered into heaven.

6) What would this have to do with the rest of creation – animate and inanimate?

f. In verses 24-34, Paul presents five blessings that accrue only to Christians and are given to sustain them as they suffer the forces which lead to death.

How would this view of "all creation below mankind" groaning and yearning for the coming of Jesus even connect, much less fit, with the context?

Such a figurative (or is it literal?) yearning of the universe that is less than mankind provides little comfort or motivation to faithfulness, and that is the primary purpose of these verses.

2. The second view of the meaning of "creature" kti/si$ or "creation" kti/sew$ here has much to recommend it, but it also seems to fall short of the requirement of the context. It is the view, expressed by Macknight (Vol. 1 345) among others, that by "creation" Paul means all of mankind. If that were true, however, how would we answer these questions and difficulties:

g. In verse 19, why would the unsaved be eagerly yearning for the second coming of Christ?

h. In verse 20, how would the reader overcome the obvious fact that unbelievers do not have hope?

i. When Jesus does return, the lost will not be delivered "unto the glorious liberty of the children of God" (verse 21).

j. The unsaved are not eagerly awaiting the redemption of their bodies (verse 23).

k. Verse 22 seems to distinguish between "the creation" of verses 19-21 and the "whole creation" of verse 22. If "the creation" of verses 19-21 refers to all of humanity, what would the "whole creation" refer to in verse 22, especially in light of the fact that Paul uses the same word?

l. It is true that all of mankind suffers all the processes that lead to physical death. It is also true that all mankind will be raised from the dead (1 Corinthians 15:22). But it is not true that the wicked have the hope that is characterized in these verses (19-23). While many of the points in these verses are true of the unrighteous as well as of Christians, this passage is simply not about sinners—other than the "whole" creation in verse 22 that includes both saints and sinners. The focus in these verses is on the righteous. Compare this to 1 Corinthians 15 where the unrighteous may one day also be raised with an incorruptible body, but the reader does not know that for a certainty from 1 Corinthians 15 or anywhere else. By the same token, the unrighteous may have these yearnings for deliverance and they may be delivered from the bondage of corruption, but these verses do not say so. The lost are just not addressed here at all.

3. The third view, the correct one, is that of Whiteside (183-184). The creation is a reference to Christians.

m. The context, both remote and near, has Christians in its focus. In verses 16 -18 it is the Christian’s spirit with whom the Holy Spirit bears witness that one is a child of God (16). It is only Christians who have thus become heirs of God and joint-heirs with Christ (17). And it is only Christians who expect to suffer with Christ while on earth and then to be glorified with Christ. It is only Christians who shall be delivered into glory (18).

n. In the immediate context of verse 19, it is only Christians who wait with earnest expectation for the appearance of the sons of God at the second coming of Christ.

o. According to verse 20, all men have been subjected to futility as a result of Adam’s sin—hence, "not willingly"—but it is only believers who are thus subjected "in hope" (see verse 24-25).

p. According to verse 21, all men shall be delivered from the bondage of corruption by the resurrection from the dead (1 Corinthians 15:22) at the second coming of Christ. But it is only Christians who shall be delivered "into the glorious liberty of the children of God."

q. In verses 22-23, it is revealed that all men suffer from all the processes that lead to and result in death ("the futility" of verse 20). However, the point is in verse 23. Even "we" who "have the firstfruits of the Spirit"—that is, we the apostles who have miraculous power—groan within ourselves as "we" (the apostles with all believers) await the adoption—that is, the redemption of our bodies from the dead. Not only ordinary Christians but even we apostles, Paul says, suffer and await our deliverance from the bondage of corruption to which all men have been subjected. The "firstfruits of the Spirit" is a phrase equivalent to the "earnest" (guarantee) or "sealing" of the Holy Spirit that only the apostles received directly (2 Corinthians 1:22—note the context of verses 15-24 and the pronouns "I," "me," "our," and "us"—Paul and Silvanus, and Timothy—as opposed to "you"—the Corinthian Christians). It was clearly Paul, Silvanus, and Timotheus who were sealed and given the earnest of the Spirit. It was not the Corinthians (see also 2 Corinthians 5:5; Ephesians 1:13-14; Ephesians 4:30). The guarantee or proof of the truth, of the gospel does not derive from a feeling in someone’s heart nor from the idea that he thinks the Holy Spirit dwells in him literally, but it comes from the miraculous power exhibited by the apostles and the men on whom they laid their hands. Their power, and the written record which comes from these men and substantiates their use of miraculous power was, and is, the confirmation of the word of the truth of the gospel (Mark 16:20; Hebrews 2:3-4).Whiteside concludes:

Hence, to encourage Christians to endure their sufferings he reminds them that suffering is the common lot of the whole human family, and that even we, the apostles, who have all these miraculous endowments of the Spirit, also groan within ourselves on account of our burdens and afflictions "waiting for our adoption, to wit, the redemption of our bodies" (184).

r. In verses 24-34, Paul reveals five blessings that accrue only to Christians and that work to sustain them while they are enduring the processes that lead to death.

s. Whiteside points out in addition to these arguments that Christians are called a "new creation" (kti/si$:) in 2 Corinthians 5:17, and in Ephesians 2:15 the church is said to have been "created" (kti/sh|) by God (183).

waiteth for the manifestation of the sons of God: Believers eagerly await the return of Jesus (Acts 9:9-11) or they wait patiently, or they may wait both eagerly and patiently. As they patiently wait out their time of suffering, they long for Jesus’ return. The "revealing of the sons of God" here is closely related to, if not identical with, "the glory which shall be revealed in us" of verse 18. The redeemed from among all nations are included in the term "sons of God." Earlier in this chapter, Christians have been identified as being "sons" or "children of God" (verses 14, 16, 17). According to other passages, when Jesus comes again and is thus revealed in all His glory, the sons of God will have their revelation also (1 Thessalonians 4:14; 2 Thessalonians 1:7; 1 Peter 4:13).

Wordsworth describes this manifestation:

Their full manifestation as sons; the glorious spring-time, in which, after the wintry bareness of earth, all their beauty will be revealed and burst forth, like foliage, in full glory; or as the Sun comes forth in its splendor, after having been veiled for awhile by clouds. That manifestation will be when the Judge will say, "Come, ye blessed of my Father." Who is your Father also (Matt. xxv. 34). Then shall the righteous shine forth as the sun, in the kingdom of their Father, (Matt. xiii. 43) (Vol. 3 240).

Verse 20

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

For the creature was made subject to vanity, not willingly: According to Louw and Nida, the word "vanity" (mataio/thti) means "pertaining to being useless on the basis of being futile and lacking in content" (Vol. 1 625). Or they say "state of being without use or value, emptiness, futility, purposelessness, transitoriness … the creation was subjected to frustration Romans 8:20" (BDAG 621). Sanday and Headlam add:

Vanity is the refrain of the Book of Ecclesiastes that is … without result, ineffective, which does not reach its end—the opposite of complete or perfect. The word is therefore appropriately used of the disappointing character of present existence, which nowhere reaches the perfection of which it is capable (208).

When Adam and Eve sinned (Genesis 3:1-6), God subjected all of mankind to futility (Genesis 3:14-24), that is, Adam and Eve were separated from the tree of life. As a result, they and all of their offspring were subjected to all the processes that lead inexorably to death. Paul has argued this point at length already in Romans 5:12-21.

but by reason of him who hath subjected the same in hope: Mankind did not desire to be subjected to these processes that lead to death, but this was the just consequence of Adam’s sin that passed upon all men universally. God, however, subjected mankind to this futility "in hope" from the beginning. Even as God pronounced the sentence upon Adam and all mankind, He gave humanity hope and the first prophecy of the coming Messiah in His rebuke of Satan: "And I will put enmity between you and the woman, And between your seed and her Seed; He shall bruise your head, And you shall bruise His heel" (Genesis 3:15 NKJV). The notion that this passage (Romans 8:19-23) is a reference to all creation lower than the level of humanity "yearning in hope" is contrary to reason. Plants, animals, rocks, and dirt cannot in any sense yearn in hope.

Verse 21

Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

The scripture says all people—believers and unbelievers—shall be raised from the dead (the bondage of corruption) (1 Corinthians 15:22; John 5:28-29; Romans 5:17-19). It is only Christians, however, who shall on that occasion be delivered "into the glorious liberty of the children of God" (Hebrews 2:14-15).

Verse 22

For we know that the whole creation groaneth and travaileth in pain together until now.

The "whole creation" refers to all of mankind and stands in contrast contextually to "the creature" (verses 19-21). In verses 19-21, the reference is to Christians. Here in this verse, Paul points out that not only Christians but all people groan and travail in pain as all the processes that lead to death are brought to bear against them. It is only believers, however, who thus suffer in hope and expect to be delivered into the glorious liberty of the children of God. It is only the faithful who await eagerly the manifestation of the sons of God. For these reasons the sufferings that Christians undergo are not worthy to be compared with the glory that shall be revealed in the faithful.

Believers suffer like all other men, and eventually they die as well (Hebrews 9:27-28). But death does not hold the power over believers that it does over unbelievers, for Christians shall not only be raised from the dead but also they shall be ushered unto the glories of Heaven.

Verse 23

And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

And not only they, but ourselves also: Not only do all men—believers and unbelievers—suffer the processes that lead to death but even the apostles face the same downward spiral of life on earth.

which have the firstfruits of the Spirit: The "firstfruits of the Spirit" is a reference to the "earnest" (guarantee) or "sealing" of the Holy Spirit that was received directly by the apostles and the men on whom they laid their hands (2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:13-14; Ephesians 4:30). This is a reference to miraculous power. The guarantee or proof of the truth of the gospel comes not from any non-miraculous personal indwelling of the Holy Spirit that cannot be felt in any tangible way and which gives no divine urges.

The proof of the gospel was the confirming power of miracles (Mark 16:20; Hebrews 2:3-4). Paul makes this observation to encourage suffering believers to determined faithfulness in spite of their sorrows. Some might think the apostles would escape such suffering by their miraculous power. Not so. They also suffer and groan within themselves. They, too, must experience physical death. They, too, must patiently bear up.

even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body: The apostles, along with all believers, must patiently bear up under all the processes that lead to death, waiting for the redemption of their bodies from mortality, from suffering, and from the corruption of the grave. Their redemption (that is, the apostles’) in Christ, like that of all Christians, will not be completed until their bodies are raised from the dead and glorified in heaven as they are changed to become like Jesus in His glorified and immortal body (Lipscomb and Shepherd 155).

Verse 24

For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

For we are saved by hope: Even though Christians—even those who in the first century had miraculous spiritual gifts (even the apostles)—suffer like all men the ravages of time and chance, they nevertheless are granted the blessings of God’s grace that sustain them during their suffering. Paul here begins a list of five blessings that accrue only to Christians as they undergo all the processes that lead to death.

The first such blessing, which is available only to believers, is hope. Louw and Nida define e)lpi/$: "To look forward with confidence to that which is good and beneficial—to hope; to hope for, hope …Luke 24:21 …1 Timothy 4:10 …Acts 23:6 …Romans 15:4." Concerning hope, they say, "To look forward to involves three important features of meaning: a future orientation, a desire, and a benefit. Accordingly, in a number of languages, expressions of ’hope’ involve phrases such as ’looking forward to what is good’ or ’waiting expectantly for what is good’ " (Vol. I 296). E)lpi/$ means "the looking forward to something with some reason for confidence respecting fulfillment, hope, expectation" (BDAG 319). Therefore, while the Christian’s salvation is anticipatory as long as he remains on earth, he may rest assured that his trust in Christ is not misplaced and his salvation will become reality in the eternal realm. Life with all of its vicissitudes can never rob the believer of his salvation as long as he chooses to abide faithful in Christ. Tragedy after tragedy cannot steal the Christian’s future home in heaven from him. Heartbreaks, sorrows, disappointments, problems, and difficulties—all of these the believer on earth will suffer. But none of these external forces will be able to remove him from the peace and safety and security of the arms of Jesus as long as he chooses to abide faithful to the Lord.

but hope that is seen is not hope: The believer, however, must continue to exercise patience through all the problems life brings to him because his hope will always be oriented in the future. His final salvation will never be realized during this life. Paul reminds believers that their complete and final salvation always lies in the future; he wants to encourage them in the midst of their current suffering (verse 18) and their present struggles against sin. As Cottrell concludes, "Yes we have been saved, but not completely so; so do not expect perfection and paradise yet. It will come, but in the meantime do not be discouraged and do not give up" (Vol. 1 494).

for what a man seeth, why doth he yet hope for: This clause is simply intended to confirm what has gone before. If something hoped for has already been attained and is currently being enjoyed, the hoping has ceased and fruition has set in. In this life Christians need hope—future expectations of peace and glory. Therefore, they cannot think they have already attained their ultimate goal.

Verse 25

But if we hope for that we see not, then do we with patience wait for it.

But if we hope for that we see not: Hoping for what they do not yet have: this is precisely what believers are now doing, and what they must keep on doing as long as they remain alive. The believer’s hope, however, is not merely an idle wish: it is a firm and settled expectation sustained by all God has revealed.

then do we with patience wait for it: Literally, the last part of this verse reads "through patient endurance…we are eagerly expecting" (Cottrell, Vol. 1 494). These two aspects of our outlook entail the two elements involved in "hope."

First, since hope involves the future, it necessarily refers always to something that is not a present possession. In other words, by definition, we do not have "it." Therefore, hope demands patient endurance. The believer must be steadfast in his perseverance to attain what he hopes for. Basically, hope requires the ability to bear up under the pressures involved in achieving its goal. Consequently, hope does not allow simple passive waiting but rather requires an active confrontation with all that would seek to derail it (1 Thessalonians 1:3; Hebrews 10:36; James 1:3-4; Revelation 13:10; Revelation 14:12).

Second, since hope involves certainty, it is always a matter of eager expectation. Cottrell observes:

We can endure the delay, and we can endure the interim struggles and pressures, because we are sure the day of final glory is coming! As Dunn says (1:476), "The Christian perspective is determined not by the frustrations of the present, but by the future hope." To have redeemed bodies, to live forever in God’s presence in the redeemed universe—what joyous expectations! (Vol. 1 495).

No wonder hope is one of the five blessings Paul promises believers whose bodies are enduring all the processes that lead to death! This blessing is given in order to sustain their faith in the face of such debilitating losses as time passes!

Verses 26-27

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Likewise: "Likewise" ( (Wsau/tw$) means "a marker of similarity that approximates identity, (in) the same (way), similarly, likewise" (BDAG 1106). Thus is introduced the second in a list of five blessings that accrue only to the righteous. These blessings are intended to sustain and encourage believers as they face all of those inexorable processes that lead to physical death (note verses 18-23).

the Spirit: There has been considerable discussion among commentators as to what or who this Spirit is. Generally, three possibilities are proffered.

Some believe "the Spirit" here is a reference to Christ. This idea is based chiefly on two arguments.

The first is that Christ is mentioned in verse 34: "Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." "Also" is understood to refer to verse 26. In other words, Christ is here involved in two works. He intercedes for Christians in their prayers and He is the one who ultimately will condemn the unfaithful and unbelieving.

The second refers to 1 Timothy 2:5, which says "For there is one God, and one mediator between God and men, the man Christ Jesus." From this statement, it is concluded that since there is only one mediator between God and man, "the Spirit" of Romans 8:26 must be Christ.

The problem is that both of these arguments are seriously flawed. The immediate context of Romans 8:26 does not mention Christ at all. The rather remote reference in verse 34 occurs in a different context. Verse 34 marks the introduction of the fifth blessing that God gives to Christians in order to sustain them. It is only tangentially related to verse 26, being in the same list of blessings.

Furthermore, the work of the "one mediator between God and man" is not connected to prayer. Instead, this phrase is a reference to Jesus’ death on the cross where He paid the price of men’s sins (2 Corinthians 5:21). Note 1 Timothy 2:6: "Who gave himself a ransom for all, to be testified in due season." Besides, a mediator negotiates on behalf of both parties at variance with one another; whereas, an intercessor pleads on behalf of only one side in a difference. So, a multiplicity of intercessors does not obviate the work of the one mediator. In the same context where it is established that there is only "one mediator between God and man, the man Christ Jesus," Paul exhorts all Christians to be intercessors "for kings and for all in authority" (1 Timothy 2:1-2; 1 Timothy 2:5-6). The word "intercessions" in 1 Timothy 2:1 is the same root word used in Romans 8:26 and also 34.

In addition to these refutations, Christ is nowhere else in scripture identified as "the Sprit." This fact alone makes it quite unlikely He would be so identified here, a point further emphasized that when recalling in Romans 8 the word "spirit" is already used to refer to both the human spirit and the Holy Spirit. It seems unlikely that the writer would now attribute a third, unheralded, meaning to this word, and then use it in such a difficult passage.

Therefore, "the Spirit" is clearly not a reference to Jesus Christ. So, is it a reference to the human spirit?

Not a few believe that "the Spirit" is a reference to the human spirit (Foy E. Wallace, Jr., The Mission and Medium of The Holy Spirit 68-74). Wallace says that Alexander Campbell wrote in the Millennial Harbinger (Vol. I, page 111) in an article titled "Christianos and the Eighth Chapter of Romans" that the reference to the spirit in Romans 8:26 is to the human spirit (Mission and Medium 72). One should keep in mind, however, that Campbell’s position concerning the Holy Spirit’s work remained in flux most of his life.

The fatal flaw in this view is that the second phrase of verse 26 says, "for we know not what we should pray for as we ought." The "knowing" part of man’s mind is his reason, which, according to Paul, is to be identified as man’s spirit. For example, in Romans 1:9 Paul says, "For God is my witness who I serve with my spirit." But, in Romans 7:25, he says, "So then with the mind I myself serve the law of God." The human spirit is equivalent to the mind of man. In other words, the "knowing" part of man is his mind or his spirit; and the passage says the knowing part of man does not know what to pray for. If the human spirit does not know what to pray for, then it can hardly be the human spirit who intercedes for the believer.

Most scholars believe that the Spirit who helps the believer’s weakness and intercedes for him is the Holy Spirit (Cottrell, Vol. I 496; Reese 368; Whiteside 185; McGarvey 364; Lard 277; Sanday and Headlam 213; Macknight Vol. I 350; Alford Vol. 2 396; Bloomfield Vol. II 54; Wordsworth, Vol. III 240; Cambridge Greek Testament 120; Lenski 546; Cranfield 200).

the Spirit also helpeth our infirmities: Remember this verse introduces the second in a list of five blessings that accrue to the believer and are graciously given to him to help sustain him and encourage him as he faces the inexorable physical processes that lead eventually to death. Sometimes these forces present insurmountable and painful situations: physically, mentally, emotionally, and psychologically —that reduce the believer to a state of weakness. Sometimes Christians do not know what to pray for. It is not that the Christian does not know how to pray, for God’s word is clear about that. The problem is that sometimes the believer does not know what to pray for or what is most needful. He does not know whether to pray for healing or a merciful release into the arms of Jesus. Sometimes we cannot see what the solution should be. In such situations, the Holy Spirit intercedes for us.

Some caution should be exercised here. This verse is not saying that the Holy Spirit intercedes for the believer in every prayer he prays. This passage is referring to those difficult situations of suffering or futility when the believer is so weakened he does not know what to ask for. In such cases, the Holy Spirit intercedes for him.

Also, caution should be used here in reference to the question of the indwelling of the Holy Spirit. This verse really has nothing to say about whether the indwelling is personal and literal or, as this writer believes, mediatory through the word. This work of intercession is work done by the Holy Spirit on the believer’s behalf and could as well be performed from heaven as from within the believer. Therefore, this verse should not be used as a proof text by either side in the argument.

for we know not what we should pray for as we ought: As stated above, because of the believer’s weakness he often does not know what he should pray for. In other words, as he faces all the forces that are leading to his death, his human spirit does not know

what he needs to request or what would be the best of several choices that all seem equally good, or more often, equally undesirable.

but the Spirit itself maketh intercession for us with groanings which cannot be uttered: When believers are only able to groan inarticulately because their suffering is so severe or the problem is so overwhelmingly complex, the Holy Spirit intercedes on their behalf! He is able to present one’s unutterable groaning intelligibly to God. Macknight explains:

The apostle …now assures us, that these secret groanings, and vehement desires, especially under the pressure of affliction are not fruitless. For although we utter no words, because we do not know what we should pray for as we ought, the Spirit himself complaineth for us, by these inarticulate groanings under afflictions, patiently borne through his assistance (Vol I 350).

Verse 27

And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God:

he that searcheth the hearts: is God, the Father. The "hearts" are the minds of believers who are facing futility. In this context, the reference is to believers suffering under some kind of tragedy or illness or physical extremity that has so confused them that they do not know what to pray for. They have been reduced to unutterable groanings that the Holy Spirit has made intelligible to the Father.

knoweth what is the mind of the Spirit: The Father knows with perfect intimacy what the mind of the Spirit is, and the Holy Spirit knows perfectly what the unutterable yearnings of the believer are; thus perfect communication is expressed to the Father on behalf of the Christian by the agency of the Holy Spirit.

because he maketh intercession for the saints according to the will of God: "He" is a reference to the Holy Spirit. One of His functions on behalf of believers is to intercede for them with God the Father when they are struggling with such great difficulties that they can only groan in their suffering and anxiety.

Some complain this explanation impinges on the Messiah’s mediatorship, because 1 Timothy 2:5 says, "For there is one God, and one mediator between God and men, the man Christ Jesus." Such an argument is incorrect on two counts:

1) The mediator’s work is not referring to intercession on behalf of the saints but rather refers to Christ’s sacrifice of himself upon the cross of Calvary where He "gave Himself a ransom for all" (1 Timothy 2:6).

2) A mediator (mesi/th$) is one who arbitrates a dispute between two opposing parties and speaks on behalf of both in resolving the issue dividing them (BDAG 634); whereas an intercessor (e)ntugxa/nei) pleads only on behalf of one party in the dispute to a third party (BDAG 341). For example, in the same context as the 1 Timothy 2:5 passage, verse 1 encourages all Christians to make intercessions (same root word as in Romans 8:27; Romans 8:34) "for kings, and for all that are in authority" (1 Timothy 2:2). Obviously intercession does not interfere with mediatorship. Jesus Christ is and remains the one and only mediator between God and man. Numerous intercessors, however, might prevail upon God on behalf of suffering Christians without in any way interfering with Jesus’ mediatorship—other Christians, the Holy Spirit, even Jesus, Himself, viewed from another perspective (Romans 8:34).

As the Holy Spirit performs His intercessory work on behalf of suffering Christians, He does so in strict accordance with the will of God. In other words, the revealed will of God, or the word of God, is the basis of His intercession, for it is the sum total of God’s will for believers’ lives; and the Holy Spirit is in complete harmony with the Father in all things.

Verse 28

And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

And: Paul introduces here the third of five blessings that accrue only to believers. The first blessing found in verses 24 and 25 is that faithful Christians are saved by their hope in Christ. The second blessing is that when believers find themselves so weakened and confused by their sufferings they can only groan, the Holy Spirit intercedes for them by making their groaning intelligible to God. The third of these five blessings is explained in verses 28-30 and entails the surety of the faithful believer’s salvation, no matter what the forces leading to his death do to him or how much they cause him to suffer. Of course, the believer’s assurance of salvation is conditioned upon his continued faithfulness.

we know: Verses 28-30 console the suffering believer, explaining that even as he faces all the forces that lead to his physical death, God’s overruling providence continues to operate for the benefit of His children. God is able to take the things that hinder His children and make them work out together for their eternal good. Despite their "sufferings" (verse 18) and their "infirmities" (verse 26) and their "vanity" or futility (verse 20) to which they have been subjected by their "bondage of corruption" (verse 21), Christians must not despair, be dismayed, or become depressed. For God has already determined that if they abide faithful, they will be glorified in their eternal home in heaven. Christians "know" this fact by revelation (Romans 10:17). The word oi&da (know) means "to learn by instruction" (Reese 371) or "to know for a fact by external testimony" (Sanday and Headlam). BDAG observes that "the formula used here oi&damen o%ti is frequently used to introduce a well-known fact that is generally accepted Matthew 22:16; Luke 20:21; J 3:2, 9:31; Romans 2:2-3; Romans 7:14; Romans 8:22; Romans 8:28; 2 Corinthians 5:1; 1 Ti 1:8; 1 J 3:2, 5:18ff" (693). The great sustaining encouragement to suffering believers—that God works all things together for the good of His faithful children who love Him—is a fact Christians glean from the testimony of God’s word (1 Peter 1:3-12; 2 Peter 1:3-11).

that all things work together for good to them that love God: The phrase "all things" appears in English in the King James Version some 200 times (Cruden 681), and it seldom means all things without limit. The context in which this phrase occurs must provide the gauge and limitation of what initially seems a universal phrase. Here "all things" is certainly limited. For instance, it would not include sins a Christian might commit. Contextually, Paul is dealing with the ills and adversities of the Christian’s present sufferings in this life (verses 18-23). In verses 37-39, he says:

Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

The list in verses 38 and 39 provides a limitation to the "all things" of verse 28. Included are the trials suffered as the consequences of others’ sins, but not necessarily our own (Godet 322).

We must be careful to observe exactly what Paul promises the faithful believer. For example, he does not say that everything that happens to a Christian is good or good for him. He does not say that God causes everything that happens to a Christian. The promise is that everything that happens to a Christian can ultimately work together for his benefit. The reason that all things that happen to a faithful believer can work together ultimately for his good is that no power on earth or under the earth can steal from him his eternal salvation that comes to him through the gospel. Therefore, whatever evil or misfortune or physical ill or even persecution that befalls the believer, he can still take comfort in the surety of his eternal salvation as long as he continues to abide faithful. Furthermore, even as he struggles here, the believer, taking comfort from the surety of his salvation, can learn from whatever happens to him how to serve God more effectively.

to them who are the called according to his purpose: Those who love God are "the called," that is, they are Christians. The Calvinist understands this call not as the gospel call that goes out to all but to some sort of internal irresistible enabling that always produces saving faith to the selective few chosen by God from eternity. As such, this passage, according to Calvinist commentators, works as the fourth part of the infamous "TULIP" acronym: (the "I") irresistible grace. The word of God, however, states that sinners are called not by some secret inward operation by the Holy Spirit but by the gospel itself (2 Thessalonians 2:14), a call that is extended to all men (Mark 16:15-16). The faith by which any man can be saved is not an irresistible gift from God. It comes to any who will hear and obey God’s word (Romans 10:17; 2 Thessalonians 1:8). The call of the gospel is universal (John 12:32), and it is resistible (Matthew 23:37; Acts 13:46). But if this statement is true, why are Christians distinctively described as "the called"? If all men receive the call of the gospel, why is it that only those who receive the call—that is, obey the gospel—are designated as "the called"? The answer is this term reminds believers that there is a "caller" to whom they have responded. It is God who took the initiative in salvation. It is true that Christians have believed the gospel and obeyed it. It is true that Christians love God. But salvation does not come to them because they have long sought after God and at last have found Him. No, He first loved us (1 John 4:19) and gave His Son for us while we were still in our sins (John 3:16; Romans 5:6-11). God called us to Himself by the gospel and invited us to become a part of His family by obeying the gospel; therefore, all who become Christians are designated as "the called."

To be called according to God’s purpose means to be called by the gospel according to God’s plan that He made back in eternity before the creation (1 Peter 1:18-20; Revelation 13:8).

Verse 29

For 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.

For whom he did foreknow: This verse and the next explain why Paul can speak with such certainty in verse 28 when he says, "we know that all things work together for good to them that love God."

A critical point here is that the word translated "whom" (ou^$) is plural. Paul is referencing a group of individuals who make up a corporate whole or a class of people. This group or class of people is identical to those in verse 28 who make up "them that love God" and "them who are the called according to his purpose." This class of individuals is composed of those whom God foreknew. "Foreknow" (proe/gnw) is a compound word in Greek. It is made up of a preposition "pro," which means "before", and the verb "ginw/skw", which means "to know" (AGLF 99). The addition of the preposition does not alter the meaning of the verb ginw/skw; it just dates it as "before" certain other actions God planned or did (as verse 30 will reveal). It is generally agreed that the "knowing" under consideration took place in eternity when God fashioned His plan (verse 28). When God planned the human race, long before its actual existence, it was then that He "foreknew." The idea conveyed in this word is "to approve beforehand" (Reese 374-376; Lard 282; Whiteside 190, Cottrell Vol. I 502-510). In eternity when God made His plans for man, He determined He would approve those who would choose of their own free will to be in Christ.

he also did predestinate: The word translated "predestinate" (prow/risen) means to "decide upon beforehand, predetermine" (BDAG 873). Louw and Nida agree, "to come to a decision beforehand—’to decide beforehand, to determine ahead of time, to decide upon ahead of time’ " (360). Unlike foreknowledge, which indicates prior knowledge only, predestination implies causation. God predestined that those He had foreknown—those who loved Him and who became "the called" by virtue of their obedience to the gospel would be "conformed to the image of His Son." In other words, what God predestined was not the unconditional and irresistible salvation of particular individuals but was instead, the salvation of a class of people—those who would choose of their own free will to believe in Christ, to repent of their sins, to confess their faith in Christ as God’s Son, and to be immersed in water (baptized) for the remission of their sins. God predestined the way of salvation. Specifically, He predestined that those He had foreknown or approved of beforehand by virtue of their free choice to be in Christ would be "conformed to the image of His Son."

to be conformed to the image of his Son: Contextually, based on verse 23 and the next phrase here of verse 29, the "image of his Son" seems to be a reference to the final and general resurrection and implies that in the final and general resurrection of all men the bodies of the redeemed shall be changed into the same form as the glorified body of the Son of God (1 John 3:2). Back in eternity when God made His plan for mankind, He determined that the redeemed whom He foreknew would be made like His Son in form and appearance when their salvation became final. Reese observes:

The same idea, that the redeemed will have bodies just like Christ’s glorified body, is taught in Philippians 3:20-21. It should not be overlooked that "conformed" includes the Greek word morphe, which suggests that this change into the likeness of Christ is inward and thorough, not simply an outward and superficial resemblance. It should cause the reader to pause for contemplation and marvel when he reads that the destiny God has planned for the redeemed is no less than to be conformed to the image of His Son! (376).

This passage says nothing about unconditional election to anything. What was predestined by God is that those whom He approved beforehand because of their choice to become Christians by obedience to the gospel would ultimately be fashioned into the image of God’s Son if they remained faithful until the end.

that he might be the firstborn among many brethren: It is true that "firstborn" in Colossians 1:15 refers to the unique preeminence of Christ over the whole creation. The point here is that Jesus by His resurrection from the dead to die no more is the "firstborn" from among the dead (Colossians 1:18; Revelation 1:5). In other words, He was the first to be raised from the dead in a glorified body (Acts 13:34; Acts 26:23; Romans 6:9; 1 Corinthians 15:20). But He was only the first, "among many brethren" as many others will be raised in glorified bodies to constitute God’s eternal family.

Cottrell observes:

This is what is predestined: our final salvation, our conformity to Christ’s resurrection body, our inheritance of glory. In other words, even before the world was created, God had already predestined that some individuals would go to heaven, and that the rest would go to hell (Vol. 1: 503).

Verse 30

Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

The past tense of the verbs in verse 30 is significant. God’s foreknowledge of those whom He would accept occurred in the past—in fact, before the creation (1 Peter 1:20; Revelations 13:8). By the same token, what God predestined occurred in the past (Ephesians 1:4-5). All who have heard the gospel and have chosen to believe it have been "called" (2 Thessalonians 2:13-14). Equally, all who have obeyed the gospel by acting in accordance with their faith have been justified (Romans 5:1). No one, however, except Jesus Himself, has yet been glorified. That "glorified" here refers to the believer’s exaltation in heaven is evident from verses 18-23. Yet Paul speaks of the faithful believer’s future glorification as an accomplished fact by using what may be styled as a prophetic past tense. The Old Testament prophets often spoke of a future event as so certain to come to pass that they used this prophetic past tense to describe it. Paul wants to emphasize to his readers the certainty of their salvation despite the sufferings of their present lives. No matter what the forces of the world, the flesh, and the devil may throw at them, their salvation cannot be taken as long as they remain obedient to God’s way. Whiteside agrees:

The whole purpose of God with reference to the redemption of man through the gospel of Christ, is viewed as completed, so as to show how all things do work together for good to those who are called according to his purpose. The plans and purposes of God--- are sometimes spoken of as fulfilled when the fulfillment is yet future. Before Isaac was born God said to Abraham: "The father of a multitude of nations I have made thee" (Genesis 17:5) (189-190; see Reese 379-380).

Verse 31

What shall we then say to these things? If God be for us, who can be against us?

This verse introduces the fourth major benefit that accrues only to believers as they struggle in this life. It is true that faithful Christians, like all others, are subject to the forces that bring about physical death, but it is not true that God’s faithful children are held any longer under the tyranny of death (Hebrews 2:9-18). Christians, as they face "these things" ("all things" of verse 28 and "all these things" of verses 34-35 and 37-39), are sustained by five great blessings—hope (verses 24-25), the intercession of the Holy Spirit (verses 26-27), God’s scheme of redemption (verses 28-30), God Himself (verses 31-33), and Jesus Christ (verses 34-36).

This fourth great blessing reminds believers that God Himself is on their side. Reese observes:

We could read it, "Since God is for us!" Without any gainsaying, God is on the side of the redeemed. He is their friend. What He planned back in eternity and carries out in time had men’s ultimate good in mind. Whether it is pronouncing and removing a curse, or sending His Son to be a propitiation, or breaking the power of slavery to sin, or giving the indwelling Spirit to help live the Christian life, or overruling even the circumstances that seem to militate against us, all these plainly show that God, in His person and His providence, is for us! (381).

It is not that the believer has no real adversaries. He does, and they are powerful and frightening. In fact, alone he could not stand against them. Verses 35-36 and 38-39 list the believer’s enemies, and they embody the most violent kinds of opposition. He, however, is not alone. God is on his side, and He is more powerful than all evil forces combined. Satan and his evil angels are no match for God (Isaiah 14:12-15; 2 Peter 2:4; Judges 1:6; Matthew 25:41). The world with all its adverse circumstances is no match for God, for He created it (Genesis 1), and He will ultimately destroy it (2 Peter 3:9-12; 1 John 2:15-17). And the flesh with its evil desires is no match for God (Romans 8:1-17). Christians do have enemies, but God is mightier; God is on the side of His people. The real point is that since God is for them it does not matter who is against them. God plus one is more than equal to any battle. It is true that all people, including Christians, will die physically (except, of course, those who are alive when Christ returns—1 Thessalonians 4:15), but all the faithful will be raised from the dead and meet the Lord in the air and so shall they ever be with the Lord (1 Thessalonians 4:13-18). No one can thwart God’s purpose of blessing and saving the faithful believer. In the next two verses, God gently but firmly rebukes any who even consider the notion that the forces of evil might overthrow God’s purpose and plan for the faithful.

Verse 32

He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

In Paul’s gentle rebuke, he argues from the greater to the lesser: "Do you think for one moment that God, who did not spare His own Son but allowed wicked and sinful men to crucify Him and cause Him to suffer unspeakably as a sacrifice for all, will allow the forces of evil to defeat those who have chosen to obey the gospel? Not on your life! God will not allow His eternal plan to come to naught!"

His own Son: Reese contributes this observation:

At Romans 8:3, the expression "His own Son" has already occurred. It means there is no other who stands in the same relation to the Father, as Jesus does. This is the force of the Greek word i)di/ou translated "own." It intimates that the Son was and is of one nature with the Father. Paul has shown that also God has many "sons" by adoption (Romans 8:14-16), but Scripture allows no confusion to exist between the "Sonship" of Jesus, and the "sonship" of the adopted. Jesus is unique in His Sonship (381).

but delivered him up for us all: This reference is to the vicarious sacrifice of Jesus. Instead of sparing Him, God gave Him up for "us all." He delivered Him up to suffering and death in order for Him to pay the penalty of our sins by His death on the cross (2 Corinthians 5:21; Romans 4:25).

"Us all" refers to all who have obeyed the gospel—to those who were foreknown, predestined, called, and justified, and who will ultimately be glorified (verses 28-30). It is true Jesus died for all men everywhere. His death is potentially effective for every person who ever lives (5:6-8; 1 Timothy 2:6) and is actually effective only for those who are obedient. But here "us all" refers only to those who choose of their own free will to become Christians by obeying the gospel. There is no joy here for those who hold to the damnable false doctrine of a limited atonement.

how shall he not with him also freely give us all things: The greatest gift—God delivering up His Son for us—ensures that the lesser "things" we might need will also be given. God is not going to let His eternal plan fail after He has given up His Son for us.

God has promised to sustain us in all our sufferings at the hands of the forces of evil—the world, the flesh and the Devil (8:28; 34-35; 38-39). He has also promised to give us all spiritual blessings in heavenly places (Ephesians 1:3-14; Ephesians 2:1-6). And finally, God will give us "these things" with "Him." Thus Christ will be given to us along with "all things" that we need to be sustained in our faith as we struggle against the forces that lead to physical death. The fact that these things will be "freely given" suggests they are manifestations of God’s grace in our lives as Christians.

Verse 33

Who shall lay any thing to the charge of God’s elect? It is God that justifieth.

This verse is a metaphor taken from the courts of justice. The image is a courtroom. The judge on the bench is God. The defendant is God’s elect. The prosecutor is the devil (Revelation 12:10; Job 1; Job 2; Zechariah 3:1). The Defense Attorney is Jesus (1 John 2:1-2).

The Judge on the bench is God who is "for us" (verse 31). Our lawyer is Jesus, God’s own son, who died for us, thus paying the penalty of our sins. The prosecutor is the devil who accuses the brethren before God day and night. But actually he is the one banished from heaven because of his rejection of God’s authority (Isaiah 14:12-15; Revelation 12:10; 2 Peter 2:4; Judges 1:6). In such a scenario, as in all situations, the devil stands no chance before God to bring down the elect of God. God has justified them by forgiving them of their past sins upon their faithful obedience to the gospel, and He continues to justify them for their occasional sins committed as Christians because of their repentance, confession, and prayers for forgiveness (Acts 8:22-24; 1 John 1:7-10; 1 John 2:1-2).

God remains absolutely just in justifying the faithful because of the work of Jesus. This plan has already been explained in detail in Romans 3:21 to Romans 5:2. God justifies believers on the ground of Christ’s expiatory sacrifice, and He continues to justify them over and over again as long as they comply with God’s conditions for forgiveness. Therefore, there is no possibility that as they experience the sufferings leading to physical death, the devil or anyone else will be able to lay any sustainable charge against them.

The elect: The original word is e)klektw=n, and it means "chosen out, selected; in the NT chosen as a recipient of special privilege, elect, Colossians 3:12; specially beloved, Luke 23:35, possessed of prime excellence, exalted, 1 Timothy 5:21; choice, precious, 1 Peter 2:4; 1 Peter 2:6" (AGLP 128). It is a new term in this context, used to designate those who have been identified as "sons of God," "children of God," "those who love God," "those who are called according to His purpose," those who are "foreknown" and "predestined," those who are "justified" by faith with all that term implies. "Elect" then, is a succinct way of referring to Christians. Even with all God has done to secure the justification of faithful believers, the devil still attempts to accuse them. But it is comforting to know that as long as Christians abide faithful, the devil’s charges will amount to nothing, for it is God who justifies!

Verse 34

Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

This verse introduces the fifth great blessing that sustains the faithful believer as he faces the forces leading to death. Jesus paid the penalty of believers’ sins in His death on the cross and was raised from the dead giving Christians a hope of life beyond this one. He is the One who has been exalted to the right hand of God and serve as the believer’s Advocate and faithful High Priest. Before God’s bar of divine justice, Jesus is the One who has the power to condemn. And He, too, is on our side. Satan has no power to condemn, and he has no power against Christ.

It is Christ: According to John, God has committed all judgment to His Son (John 5:22-27). Paul confirms this fact (2 Timothy 4:1). The clear implication of this verse is that the believer who is faithful is in no danger from Satan’s accusations because it is Jesus who will condemn the unfaithful and unbelieving at the judgment. And Jesus has established Himself as the believer’s secure hope by the fourfold nature of His work on the believer’s behalf.

It is Christ that died: Jesus’ death on the cross required great personal discipline and sacrifice, and Jesus will not allow His sacrifice to go for naught. He will not condemn the faithful.

yea rather, that is risen again: The phrase "yea rather" suggests the last three of Jesus’ works are climactic. In other words, it was not only necessary for Jesus to die as a substitutionary sacrifice in order to effect the salvation of men, it was also essential that He be raised from the dead and ascend into heaven to God’s right hand to continue His work. All of these works were needed to accomplish the end for which God sent Jesus to die. "Risen" is in the passive voice, suggesting it was God Himself who raised Jesus from the dead (Romans 4:25; Romans 6:4; Romans 8:11). That God raised Jesus indicates God’s acceptance of Jesus’ sacrifice for our sins (1 John 2:1-2).

who is even at the right hand of God: Though Jesus’ sacrifice for sins was complete at Calvary, there are other works Jesus needs to carry out on behalf of the redeemed that He still performs in heaven. After having offered His blood on the true mercy seat in heaven (Hebrews 9:12), Jesus took His place on David’s throne at the right hand of God to rule in His Kingdom (Luke 1:32-33; Revelation 5; Acts 2:30-36).

who also maketh intercession for us: Jesus is constantly available to penitent believers who have sinned in order to intercede for them as their "Advocate" (1 John 1:7 to 1 John 2:2) and their great High Priest (Hebrews 3:1; Hebrews 7:25)

Also: "Also" indicates the intercessory work of Jesus is added to that of the Holy Spirit mentioned in verses 26-27. The Spirit intercedes for struggling believers when they are unable to articulate their prayers and can only groan (verses 26-27). Jesus, however, intercedes for the redeemed as their Advocate (1 John 2:1-2) and their High Priest (Hebrews 3:1), both of which positions constitute a part of His mediatorial work (1 Timothy 2:5-6).

Verse 35

Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Who shall separate us from the love of Christ: It seems evident that this question is rhetorical. The phrase "the love of Christ" is almost certainly a subjective genitive referring to the abiding love Christ has for His people, the church. Verse 37 supports this idea by speaking of "his love for us" and verse 39 uses the phrase "the love of God which is in Christ Jesus our Lord." Clearly, the passage refers to what God and Christ have done and are doing for us.

Since this verse begins with the word "Who," Paul, more than likely, has people more than things in mind as the object of his rhetorical question. Verses 33-34 reveal that the devil fails when he tries to accuse and obtain a condemnation of God’s people.

Verse 35 seems to focus on what evil men might do as they try to hinder the Christian. Reese says, "Not only do hard times (resulting from ’vanity’ in the natural world. 8:18ff) come to the Christian, but evil men (at the instigation of the devil) also cause grief and hurt (390)." When such evils befall God’s people, they must not conclude that God and Christ no longer love them, for such is not the case. To prove this point, Paul states several of the hurts that evil men cause God’s people and then asserts that none of them indicates that God or Christ has lost interest in the faithful. No matter what evil befalls the child of God, he may be certain that both God and Christ continue to love him and provide for him.

shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword: Romans 5:3-5 has already implied that God does not shelter the redeemed from the difficulties of this life. And who better than Paul to encourage believers to bear up and abide faithful when tragedies, sorrows, heartbreaks, and sufferings occur in their lives? Paul suffered all of these in his Christian life, mentioning all of them but one in 2 Corinthians 11:24-28; and if history is to be trusted, at the end Paul was beheaded by the sword (see Conybeare and Howson 781-783). The point is that none of these external forces can separate the believer from Christ’s love for him. If the believer abides faithful through all of these trials, he will be blessed in eternity as the beloved of the Lord. Reese notes:

To one who knew what it was to be persecuted by wicked men, there is a sort of poignant, natural order in the things specified in this verse. "Tribulation" is a feeling of pressure, while "anxiety" is the inner distress and anxiety that comes from being penned up in a very narrow place while not knowing quite where to turn. "Persecution" is the pursuit or hounding by enemies, sometimes including bodily harm. "Hunger" follows when you are fleeing from pillar to post in an effort to escape your pursuers. "Nakedness" is the lack of proper clothing when one’s property is confiscated, or when he has to flee, leaving his possessions behind. "Peril" speaks of the dangers one is in when finally caught by the persecutors. "Sword" denotes the death that finally happens to the pursued (390 - 391).

Verse 36

As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

As it is written: Paul cites Psalms 44:22 to show first that trials such as these have always been the lot of God’s servants. Second, this passage and similar ones also reveal that such suffering has never been successful in separating God’s people from God or His love for them. To be sure, the faithful in Old Testament times did suffer at the hands of evil men, but they continued to enjoy God’s love for them—even those who gave their lives (Hebrews 11:32-40). The record is clear on this point.

For thy sake we are killed all the day long: Psalms 44 pictures Israel as suffering even unto death—not for sins they have committed—but because they are faithful to God. The emphatic point is that Romans 8:35 has pictured those whom Christ loves as suffering terrible persecutions and even death—not because Jesus has stopped loving them—but because of the very opposite. They are suffering because they love Jesus and He loves them, and evil and wicked men hate them because Jesus still loves them.

In the Old Testament, the faithful do not only suffer daily because God loves them and they are being faithful to Him, but they also suffer "the whole day" through and every day. Persecution and violence unto death, at the hands of wicked men, is always present.

We are accounted as sheep for the slaughter: In the famous twenty-third Psalm, God’s people are pictured as sheep guided by a loving pastor to valleys of lush green grass beside still waters. Now the picture has changed. God’s people are still sheep. But now evil men have rounded them up and are taking them to be butchered. History often reveals this figure of disciples being gathered up to face persecution and death. Such has ever been the lot of the faithful as the defeated devil seeks to cause as much hurt as possible as he goes down in flames.

But the believers who suffer such a fate for the sake of God and His Son Jesus Christ will ultimately triumph because Jesus’ love and provisions cannot be stolen from them. God’s righteous redeemed people will win—provided they abide faithful through it all.

Verse 37

Nay, in all these things we are more than conquerors through him that loved us.

Nay: This sentence begins with a)lla/, which means "but" (AGLP 15); however, the negative answer to the question posed in verse 35—"Who shall separate us from the love of Christ?"—is implied. Nevertheless, the original word (a)lla/) is worth preserving as "but" conveys a slightly different tone and closeness to the foregoing list of tribulations than a simple "No." Consider this illustration:

Who will destroy our house? Shall wind, or snow, or storm, of fire (compare with verse 35)? But in all these disasters the house will stand because it is strong. Or: No, in all these disasters the house will stand because it is strong (compare these with verse 37).

In the illustration, "No" is more distant—even dismissive. "But" acknowledges the gravity of the disasters but reassures the victims of their ultimate triumph. In the text, "No" sounds as if Paul is standing outside looking in and dismissing as unimportant the tribulations listed; whereas "but," while expressing a negative tone also acknowledges the reality and severity of the trials. It places Paul next to all suffering Christians. All these things are bound to happen but the faithful will nevertheless emerge triumphant.

In addition, this view preserves the original more precisely. "But" (a)lla) is a conjunction connecting but contrasting two ideas; whereas "No" is a negative particle or interjection expressing dismay or denial. The idea is: "No, but we are not separated from Christ’s love. We are more than conquerors." None of these has the power to separate the Christian from Christ’s love. Reese says:

Several writers comment on the remarkable difference of tone between the Psalmist and Paul. In Psalms 44, the Psalmist cannot understand the chastening, and is complaining that the trials are too bitter and extreme. Paul, instead of complaining, exhibits a sense of rejoicing. There is no real discrepancy. The trials and persecutions are the same in both cases, but the difference in tone is due to the death and resurrection and high priestly work of the exalted Lord. Through His help, the opposition of the adversaries can be turned into a means of triumph (392).

in all these things: This phrase looks back to the "all things" of verse 28 that "work together for good to them that love God" and to "these things" of verse 31. These phrases refer to the external forces that might come against a Christian as he faces the vanities of life that drive him on to eventual physical death. The point is that no outside force can separate any Christian from Christ’s love. The only exception is the believer himself. If he gives up and succumbs to the allures of sin, he will be separated from Jesus’ love (2 Peter 2:20-22; Hebrews 6:4-6; Galatians 5:19-21; Romans 7:25 b-8:9).

we are more than conquerors: Through the various onslaughts of their enemies, Christians gain a victory that is more than a victory if they abide faithful. Not only are the Christian’s enemies deprived of the power to break the bonds of Christ’s love for the believer but even their opposition is turned to the believer’s account as he grows and matures and becomes stronger in his faith with each victory. The believer’s character strengthens and his favor with God increases with each successful battle against the worst that can be brought against him by the world, the flesh, and the devil.

through him that loved us: It is because of Christ’s love for His people that they are able to hold on and overcome every trial—even death. Christians are in Christ! They have been forgiven of their sins! They have the revelation of God’s will in a book they can read! They have the support of their brethren, the church! Even when they stumble, they have God’s second law of pardon! In every encounter with adversity—even if it should lead to martyrdom—the faithful believer’s victory is unqualified. Christ’s love for him cannot be broken by any power outside of himself.

Verses 38-39

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

For I am persuaded: Paul adds his own personal declaration assuring faithful Christians that as long as they continue to rely on Jesus who loved them and gave Himself for them they can, indeed, be more than conquerors. He shares this conviction to encourage his readers to chime in with the same confidence.

that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth: Having followed the argument of chapters one through eight of Romans carefully, all of Paul’s Christian readers should now be able to affirm with perfect confidence that no condition of existence—whether death or life; no beings—whether good or evil or whether angels, principalities, or powers; nothing in time—whether in the present or the future; nothing in space—whether in the heights or depths—has the power to separate him or any of his fellow believers from God’s saving love.

powers: All of these forces are in pairs except for the word "powers," which might properly form a triad with angels and principalities as we have suggested above. Reese suggests (394-395), however, that the reference is to civil powers—human rulers, earthly potentates. He points out that though the Greek word is duna/mei$, its synonym in Romans 13 is e)cousi/ai$, and it refers there to civil authorities. Civil rulers have certainly been a heavy force of adversity against Christians. In a footnote though, Reese admits that neither Thayer nor Bauer, Arndt, Gingrich, and Danker give "earthly rulers" as even a possible meaning here (395). Nevertheless, Reese’s comment is worth considering, and it is in line with the rest of the passage and its import.

nor any other creature: The idea literally is "nor any other created thing" (NKJV Greek English Interlinear New Testament 563). This concluding expression in the catalog of forces unable to separate the Christian from God’s love in Christ Jesus is intended to be comprehensive. It leaves no loopholes. Nothing in all of creation can block God’s love from reaching the child of God. The only force not included here is the believer himself and his own free will. As long as he chooses to abide faithful, no power in the universe can separate him from Christ’s love.

shall be able to separate us from the love of God, which is in Christ Jesus our Lord: The "love of Christ" from the question of verse 35 has now become "the love of God which is in Christ Jesus our Lord." The love of Christ is the love of God. God’s love is distributed to believers through the redemptive work of Christ Jesus and the revelation of God’s will.

Thus, Paul has completed his amplification of the quotation from Habakkuk 2:4 with which he begins in chapter one verse 17— "The just (Romans 1:18 to Romans 4:25) shall live by faith (Romans 5:1 to Romans 8:39)." In the first section, Paul reveals that all men—Jew and Gentile—are in need of forgiveness, for all have sinned. He then explains that all men or any man may be redeemed by his obedient faith in Christ because of Christ’s redemptive work on the cross, His resurrection, and His ascension into heaven to rule over His kingdom and perform His high priestly work.

In the second section, Paul has shown how the justified believer shall live in his new relationship with God. He shall live free from God’s wrath (5:1-21), free from sin (6:1-23), free from law (as the justifying principle) (7:1-25); and free from death (8:1-39). No power anywhere can separate the saved from God’s love so long as the believer abides faithful.