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Life in the Spirit

There is therefore now no condemnation for those who are in Christ Jesus. ²For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. ³For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, ⁴so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. ⁵For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. ⁶To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. ⁷For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law—indeed it cannot, ⁸and those who are in the flesh cannot please God.

⁹ But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. ¹⁰But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. ¹¹If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.

¹² So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh— ¹³for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. ¹⁴For all who are led by the Spirit of God are children of God. ¹⁵For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” ¹⁶it is that very Spirit bearing witness with our spirit that we are children of God, ¹⁷and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him.

Future Glory

¹⁸ I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. ¹⁹For the creation waits with eager longing for the revealing of the children of God; ²⁰for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope ²¹that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. ²²We know that the whole creation has been groaning in labor pains until now; ²³and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. ²⁴For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? ²⁵But if we hope for what we do not see, we wait for it with patience.

²⁶ Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. ²⁷And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

²⁸ We know that all things work together for good for those who love God, who are called according to his purpose. ²⁹For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. ³⁰And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.

God’s Love in Christ Jesus

³¹ What then are we to say about these things? If God is for us, who is against us? ³²He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? ³³Who will bring any charge against God’s elect? It is God who justifies. ³⁴Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. ³⁵Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? ³⁶As it is written,

“For your sake we are being killed all day long;

we are accounted as sheep to be slaughtered.”

³⁷ No, in all these things we are more than conquerors through him who loved us. ³⁸For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, ³⁹nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

35. Who shall separate us, etc. The conviction of safety is now more widely extended, even to lower things; for he who is persuaded of God’s kindness towards him, is able to stand firm in the heaviest afflictions. These usually harass men in no small degree, and for various reasons, — because they interpret them as tokens of God’s wrath, or think themselves to be forsaken by God, or see no end to them, or neglect to meditate on a better life, or for other similar reasons; but when the mind is purged from such mistakes, it becomes calm, and quietly rests. But the import of the words is, — That whatever happens, we ought to stand firm in this faith, — that God, who once in his love embraced us, never ceases to care for us. For he does not simply say that there is nothing which can tear God away from his love to us; but he means, that the knowledge and lively sense of the love which he testifies to us is so vigorous in our hearts, that it always shines in the darkness of afflictions: for as clouds, though they obscure the clear brightness of the sun, do not yet wholly deprive us of its light; so God, in adversities, sends forth through the darkness the rays of his favor, lest temptations should overwhelm us with despair; nay, our faith, supported by God’s promises as by wings, makes its way upward to heaven through all the intervening obstacles. It is indeed true, that adversities are tokens of God’s wrath, when viewed in themselves; but when pardon and reconciliation precede, we ought to be assured that God, though he chastises us, yet never forgets his mercy: he indeed thus reminds us of what we have deserved; but he no less testifies, that our salvation is an object of his care, while he leads us to repentance.

But he calls it the love of Christ, and for this reason, — because the Father has in a manner opened his compassions to us in him. As then the love of God is not to be sought out of Christ, Paul rightly directs to him our attention, so that our faith may behold, in the rays of Christ’s favor, the serene countenance of the Father. The meaning is, — that in no adversities ought our confidence to be shaken as to this truth — that when God is propitious, nothing can be adverse to us. Some take this love in a passive sense, for that by which he is loved by us, as though Paul would have us armed with invincible courage ²⁷⁵²⁷⁵ According to Poole, several of the Fathers entertained this opinion, such as Origen, Chrysostom, Theodoret, and Ambrose: but even Hammond and Grotius, great admirers of the Fathers, regard this love as that of God or of Christ to us. Wolfius says, that all the Lutheran divines give this exposition. It is indeed impossible rightly to view the whole passage without seeing that this explanation is the true one. In verse 32, it is incontestably evident that God’s love to us is what is spoken of: then in verse 37, it is expressly said, “through him who loved us;” and the last verse seems sufficient to remove every possible doubt. The difficulty of Barnes, in thinking it “not conceivable how afflictions should have any tendency to alienate Christ’s love from us,” arises from a misconception: for when we speak of not being separated from the love of Christ, the obvious meaning is, that nothing can separate us from participating in the effects of his love, that He, on account of his love, will sustain us under the greatest trials, and make “us more than conquerors.” The substance of what is here said, is contained in the last clause of Romans 8:32, — “How shall he not with him also freely give us all things?” It was the assurance of this truth that the Apostle obviously intended to convey. — Ed. but this comment may be easily disproved by the whole tenor of Paul’s reasoning; and Paul himself will presently remove all doubt by defining more clearly what this love is.

Tribulation, or distress, or persecution? etc. The pronoun masculine which he used at the beginning of the verse, contains a hidden power: for when he might have adopted the neuter gender and said — “What shall separate us?” etc., he preferred ascribing personality to things without life, and for this end, — that he might send forth with us into the contest as many champions as there are of temptations to try our faith.

But these three things have this difference: tribulation includes every kind of trouble or evil; distress is an inward feeling, when difficulties reduce us to such an extremity, so that we know not what course to pursue. Such was the anxiety of Abraham and of Lot, when one was constrained to expose his wife to the danger of prostitution, and the other, his daughters; for being brought to straits and being perplexed, they found no way of escape. Persecution properly denotes the tyrannical violence by which the children of God were undeservedly harassed by the ungodly. Now though Paul denies in 2 Corinthians 4:8, that the children of God are reduced to straits, στενοχωρεῖσθαι, he does not yet disagree with himself; for he does not simply make them to be exempt from anxious solicitude, but he means that they are delivered from it, as also the examples of Abraham and Lot testify.

²⁷⁵ According to Poole, several of the Fathers entertained this opinion, such as Origen, Chrysostom, Theodoret, and Ambrose: but even Hammond and Grotius, great admirers of the Fathers, regard this love as that of God or of Christ to us. Wolfius says, that all the Lutheran divines give this exposition. It is indeed impossible rightly to view the whole passage without seeing that this explanation is the true one. In verse 32, it is incontestably evident that God’s love to us is what is spoken of: then in verse 37, it is expressly said, “through him who loved us;” and the last verse seems sufficient to remove every possible doubt. The difficulty of Barnes, in thinking it “not conceivable how afflictions should have any tendency to alienate Christ’s love from us,” arises from a misconception: for when we speak of not being separated from the love of Christ, the obvious meaning is, that nothing can separate us from participating in the effects of his love, that He, on account of his love, will sustain us under the greatest trials, and make “us more than conquerors.” The substance of what is here said, is contained in the last clause of Romans 8:32, — “How shall he not with him also freely give us all things?” It was the assurance of this truth that the Apostle obviously intended to convey. — Ed.