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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.

36. As it is written, etc. This testimony adds no small weight to the subject; for he intimates, that the dread of death is so far from being a reason to us for falling away, that it has been almost ever the lot of God’s servants to have death as it were present before their eyes. It is indeed probable, that in that Psalm the miserable oppression of the people under the tyranny of Antiochus is described; for it is expressly said, that the worshippers of God were cruelly treated, for no other reason but through hatred to true religion. There is also added a remarkable protestation, that they had not departed from the covenant of God; which Paul, I think, had especially in view. It is no objection that the saints there complain of a calamity which then unusually pressed on them; for since they show, that they were oppressed with so many evils, having before testified their innocence, an argument is hence fitly drawn, that it is no new thing for the Lord to permit his saints to be undeservedly exposed to the cruelty of the ungodly. But this is not done except for their good; for the Scripture teaches us, that it is alien to the righteousness of God to destroy the just with the wicked, (Genesis 18:23); but that, on the contrary, it is meet for him to requite affliction to those who afflict, and rest to those who are afflicted. (2 Thessalonians 1:6, 9.) And then they affirm that they suffer for the Lord; and Christ pronounces them blessed who suffer for the sake of righteousness. (Matthew 5:10.) By saying that they died daily, they intimated that death was so suspended over them, that their life differed but little from death.

37. We do more than conquer, etc.; that is, we always struggle and emerge. I have retained the word used by Paul, ²⁷⁶²⁷⁶ “Supervincimus“ — ὑπερνικῶμεν; Beza’s version is, amplius quam victores sumus;” Macknight’s, “we do more than overcome;” Schleusner gives this as one of his explanations, “plenissime vincimus — we most fully overcome.” Paul commonly uses ὑπὲρ in an enhansive sense; so the version may be, “we abundantly overcome,” as though he said, “We have strength given us which far exceeds the power of evils.” Some say that the faithful abundantly overcome, because they sustain no real loss, but like silver in the furnace, they lose only their dross; and not only so, but they also carry, as it were from the field of battle, chapter spoils — the fruits of holiness and righteousness. Hebrews 12:10,11. It is further said, that the victory will be this, — that Christ, who has loved them, will raise them from death and adorn them with that glory, with which all the evils of this life are not worthy to be compared.
Beza says, “Not only we are not broken down by so many evils nor despond, but we even glory in the cross.” — Ed. though not commonly used by the Latins. It indeed sometimes happens that the faithful seem to succumb and to lie forlorn; and thus the Lord not only tries, but also humbles them. This issue is however given to them, — that they obtain the victory.

That they might at the same time remember whence this invincible power proceeds, he again repeats what he had said before: for he not only teaches us that God, because he loves us, supports us by his hand; but he also confirms the same truth by mentioning the love of Christ. ²⁷⁷²⁷⁷ “Per eum qui dilexit nos — διὰ του ἀγαπήσαντος ἡμᾶς — through him who has loved us.” The aorist participle, says Wolfius, extends to every time, “who has loved and loves and will love us.” From the fact that believers are overcome by no calamities, he draws the inference, that God’s love is constant and most effectual, so that he is present with the distressed to give them courage, to strengthen their patience, and to moderate their calamities. See 1 Peter 5:10. — Ed. And this one sentence sufficiently proves, that the Apostle speaks not here of the fervency of that love which we have towards God, but of the paternal kindness of God and of Christ towards us, the assurance of which, being thoroughly fixed in our hearts, will always draw us from the gates of hell into the light of life, and will sufficiently avail for our support.

38. He is now carried away into hyperbolic expressions, that he might confirm us more fully in those things which are to be experienced. Whatever, he says, there is in life or in death, which seems capable of tearing us away from God, shall effect nothing; nay, the very angels, were they to attempt to overturn this foundation, shall do us no harm. It is no objection, that angels are ministering spirits, appointed for the salvation of the elect, (Hebrews 1:14:) for Paul reasons here on what is impossible, as he does in Galatians 1:8; and we may hence observe, that all things ought to be deemed of no worth, compared with the glory of God, since it is lawful to dishonor even angels in vindicating his truth. ²⁷⁹²⁷⁹ Some of the Fathers, Jerome, Chrysostom, etc., have taken the same view, regarding the Apostle as speaking of good angels, as it were, hypothetically, as in Galatians 1:8. But Grotius, and many others, consider evil angels to be meant. Probably, angels, without any regard to what they are, are intended. — Ed. Angels are also meant by principalities and powers, ²⁸⁰²⁸⁰ Grotius considers the words as being the abstract for the concrete, Princes and Potentates; being called ἀρχαὶ, as some think, as being the first, the chief in authority, and δυνάμεις, as having power. “By these words,” says Beza, “Paul is wont to designate the character of spirits, — of the good in Ephesians 1:21; Colossians 1:16, — and of the bad in Ephesians 6:12, Colossians 2:15.” Hence the probability is, that the words designate different ranks among angelic powers, without any reference to their character, whether good or evil. — Ed. and they are so called, because they are the primary instruments of the Divine power: and these two words were added, that if the word angels sounded too insignificant, something more might be expressed. But you would, perhaps, prefer this meaning, “Nor angels, and whatever powers there may be;” which is a mode of speaking that is used, when we refer to things unknown to us, and exceeding our capacities.

Nor present things, nor future things, etc. Though he speaks hyperbolically, yet he declares, that by no length of time can it be effected, that we should be separated from the Lord’s favor: and it was needful to add this; for we have not only to struggle with the sorrow which we feel from present evils, but also with the fear and the anxiety with which impending dangers may harass us. ²⁸¹²⁸¹ “Neither the evils we now feel, nor those which may await us,” — Grotius; rather, “Neither things which now exist, nor things which shall be.” — Ed. The meaning then is, — that we ought not to fear, lest the continuance of evils, however long, should obliterate the faith of adoption.

This declaration is clearly against the schoolmen, who idly talk and say, that no one is certain of final perseverance, except through the gift of special revelation, which they make to be very rare. By such a dogma the whole faith is destroyed, which is certainly nothing, except it extends to death and beyond death. But we, on the contrary, ought to feel confident, that he who has begun in us a good work, will carry it on until the day of the Lord Jesus. ²⁸²²⁸²     The words, “neither height nor depth,” are left unnoticed ὕψωμα. The first, says Mede, means prosperity, and the latter, adversity. Grotius regards what is meant as the height of honor, and the depth of disgrace. “Neither heaven nor hell,” say others; “neither heaven nor earth,” according to Schleusner. “Things in heaven and things on earth,” is the explanation of Chrysostom The first, ὕψωμα, is only found here and in 2 Corinthians 10:5. Like מרום in Hebrew, it means what is high and elevated, and may, like that, sometimes signify heaven: and βάθος is not earth, but what is deeper; it means a deep soil, Matthew 13:5, — the deep sea, Luke 5:4, — and in the plural, things deep and inscrutable, 1 Corinthians 2:10; it may therefore be very properly taken here for hell.
   That the words are to be thus taken seems probable from the gradation evident in the passage. In the first catalogue in Romans 8:35, he mentions the evils arising from this world, its trials and its persecutions, and those ending in death. In the second, after repeating the utmost length to which worldly persecutors can go, “death or life,” he ascends the invisible world, and mentions angels, then their combined powers, then the powers which do and may exist, then both heaven and hell, and, that he might include everything, except the uncreated God himself, he finishes with the words, “nor any created thing.”
   The whole passage is sublime in an extraordinary degree. The contrast is the grandest that can be conceived. Here is the Christian, all weakness in himself, despised and trampled under foot by the world, triumphing over all existing, and all possible, and even impossible evils and opposition, having only this as his stay and support — that the God who has loved him, will never cease to love, keep, and defend him; yea, were everything created, everything except God himself, leagued against him and attempting his ruin. — Ed.

39. Which is in Christ, etc. That is, of which Christ is the bond; for he is the beloved Son, in whom the Father is well pleased. If, then, we are through him united to God, we may be assured of the immutable and unfailing kindness of God towards us. He now speaks here more distinctly than before, as he declares that the fountain of love is in the Father, and affirms that it flows to us from Christ.

²⁷⁶ “Supervincimus“ — ὑπερνικῶμεν; Beza’s version is, amplius quam victores sumus;” Macknight’s, “we do more than overcome;” Schleusner gives this as one of his explanations, “plenissime vincimus — we most fully overcome.” Paul commonly uses ὑπὲρ in an enhansive sense; so the version may be, “we abundantly overcome,” as though he said, “We have strength given us which far exceeds the power of evils.” Some say that the faithful abundantly overcome, because they sustain no real loss, but like silver in the furnace, they lose only their dross; and not only so, but they also carry, as it were from the field of battle, chapter spoils — the fruits of holiness and righteousness. Hebrews 12:10,11. It is further said, that the victory will be this, — that Christ, who has loved them, will raise them from death and adorn them with that glory, with which all the evils of this life are not worthy to be compared. Beza says, “Not only we are not broken down by so many evils nor despond, but we even glory in the cross.” — Ed.

²⁷⁷ “Per eum qui dilexit nos — διὰ του ἀγαπήσαντος ἡμᾶς — through him who has loved us.” The aorist participle, says Wolfius, extends to every time, “who has loved and loves and will love us.” From the fact that believers are overcome by no calamities, he draws the inference, that God’s love is constant and most effectual, so that he is present with the distressed to give them courage, to strengthen their patience, and to moderate their calamities. See 1 Peter 5:10. — Ed.

²⁷⁹ Some of the Fathers, Jerome, Chrysostom, etc., have taken the same view, regarding the Apostle as speaking of good angels, as it were, hypothetically, as in Galatians 1:8. But Grotius, and many others, consider evil angels to be meant. Probably, angels, without any regard to what they are, are intended. — Ed.

²⁸⁰ Grotius considers the words as being the abstract for the concrete, Princes and Potentates; being called ἀρχαὶ, as some think, as being the first, the chief in authority, and δυνάμεις, as having power. “By these words,” says Beza, “Paul is wont to designate the character of spirits, — of the good in Ephesians 1:21; Colossians 1:16, — and of the bad in Ephesians 6:12, Colossians 2:15.” Hence the probability is, that the words designate different ranks among angelic powers, without any reference to their character, whether good or evil. — Ed.

²⁸¹ “Neither the evils we now feel, nor those which may await us,” — Grotius; rather, “Neither things which now exist, nor things which shall be.” — Ed.

²⁸² The words, “neither height nor depth,” are left unnoticed ὕψωμα. The first, says Mede, means prosperity, and the latter, adversity. Grotius regards what is meant as the height of honor, and the depth of disgrace. “Neither heaven nor hell,” say others; “neither heaven nor earth,” according to Schleusner. “Things in heaven and things on earth,” is the explanation of Chrysostom The first, ὕψωμα, is only found here and in 2 Corinthians 10:5. Like מרום in Hebrew, it means what is high and elevated, and may, like that, sometimes signify heaven: and βάθος is not earth, but what is deeper; it means a deep soil, Matthew 13:5, — the deep sea, Luke 5:4, — and in the plural, things deep and inscrutable, 1 Corinthians 2:10; it may therefore be very properly taken here for hell. That the words are to be thus taken seems probable from the gradation evident in the passage. In the first catalogue in Romans 8:35, he mentions the evils arising from this world, its trials and its persecutions, and those ending in death. In the second, after repeating the utmost length to which worldly persecutors can go, “death or life,” he ascends the invisible world, and mentions angels, then their combined powers, then the powers which do and may exist, then both heaven and hell, and, that he might include everything, except the uncreated God himself, he finishes with the words, “nor any created thing.” The whole passage is sublime in an extraordinary degree. The contrast is the grandest that can be conceived. Here is the Christian, all weakness in himself, despised and trampled under foot by the world, triumphing over all existing, and all possible, and even impossible evils and opposition, having only this as his stay and support — that the God who has loved him, will never cease to love, keep, and defend him; yea, were everything created, everything except God himself, leagued against him and attempting his ruin. — Ed.