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Life in the Spirit8 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 Glory18 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 Jesus31 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.
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5. For they who are after the flesh, etc. He introduces this difference between the flesh and the Spirit, not only to confirm, by an argument derived from what is of an opposite character, what he has before mentioned, — that the grace of Christ belongs to none but to those who, having been regenerated by the Spirit, strive after purity; but also to relieve the faithful with a seasonable consolation, lest being conscious of many infirmities, they should despair: for as he had exempted none from the curse, but those who lead a spiritual life, he might seem to cut off from all mortals the hope of salvation; for who in this world can be found adorned with so much angelic purity so as to be wholly freed from the flesh? It was therefore necessary to define what it is to be in the flesh, and to walk after the flesh. At first, indeed, Paul does not define the distinction so very precisely; but yet we shall see as we proceed, that his object is to afford good hope to the faithful, though they are bound to their flesh; only let them not give loose reins to its lusts, but give themselves up to be guided by the Holy Spirit. By saying that carnal men care for, or think upon, the things of the flesh, he shows that he did not count those as carnal who aspire after celestial righteousness, but those who wholly devote themselves to the world. I have rendered φρονουσιν by a word of
larger meaning, cogitant — think, that readers may understand that those only are excluded from being the children of God who, being given to the allurements of the flesh, apply their minds and study to depraved lusts.
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The verb φρονέω as Leigh justly says, includes the action of the mind, will, and affections, but mostly in Scripture it expresses the action of the will and affections. It means to understand, to desire, and to relish or delight in a thing. It is rendered here by Erasmus and Vatablus, “curant — care for;” by Beza, Pareus, and the Vulgate, “sapiunt — relish or savour;” by Doddridge and Macknight, “mind,” as in our version; and by Stuart, “concern themselves with.” It evidently means attention, regard, pursuit and delight, — the act of the will and affections, rather than that of the
mind.
6. The minding of the flesh, etc. Erasmus has rendered it “affection,” (affectum;) the old translator, “prudence,” (prudentiam.) But as it is certain that the το φρονημα of Paul is the same with what Moses calls the imagination (figmentum — devising) of the heart, (Genesis 6:5;) and that under this word are included all the faculties of the soul — reason, understanding, and affections, it seems to me that minding (cogitatio — thinking, imagining, caring) is a
more suitable word
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It is difficult to find a word to express the idea here intended. It is evident that τὸ φρόνημα τὢς σαρκὸς is the abstract of “minding the things of the flesh,” in the preceding verse. The mindedness, rather than the minding of the flesh, would be most correct. But the phrase is no doubt Hebraistic, the adjective is put as a noun in the genitive case, so that its right version
is, “The carnal mind;” and “mind” is to be taken in the wide sense of the verb, as including the whole soul, understanding, will, and affections. The phrase is thus given in the next verse in our version; and it is the most correct rendering. The mind of the flesh is its thoughts, desires, likings, and delight. This carnal mind is death, i.e., spiritual death now, leading to that which is eternal; or death, as being under condemnation, and
producing wretchedness and misery; it is also enmity towards God, including in its very spirit hatred and antipathy to God. On the other hand, “the spiritual mind” is “life,” i.e., a divine life, a living principle of holiness, accompanied with “peace,” which is true happiness; or life by justification, and “peace” with God as the fruit of it.
This passage deserves special notice; for we hence learn, that we, while following the course of nature, rush headlong into death; for we, of ourselves, contrive nothing but what ends in ruin. But he immediately adds another clause, to teach us, that if anything in us tends to life, it is what the Spirit produces; for no spark of life proceeds from our flesh. The minding of the Spirit he calls life, for it is life-giving, or leads to life; and by peace he designates, after the manner of the Hebrews, every kind of happiness; for whatever the Spirit of God works in us tends to our felicity. There is, however, no reason why any one should on this account attribute salvation to works; for though God begins our salvation, and at length completes it by renewing us after his own image; yet the only cause is his good pleasure, whereby he makes us partakers of Christ. 7. Because the minding of the flesh, 247247 The order which the Apostle observes ought to be noticed. He begins in Romans 8:5, or at the end of Romans 8:4, with two characters — the carnal and, the spiritual. He takes the carnal first, because it is the first as to us in order of time. And here he does not reverse the order, as he sometimes does, when the case admits it, but goes on first with the carnal man, and then, in Romans 8:9 to 11, he describes the spiritual. — Ed. etc. He subjoins a proof of what he had stated, — that nothing proceeds from the efforts of our flesh but death, because it contends as an enemy against the will of God. Now the will of God is the rule of righteousness; it hence follows, that whatever is unjust is contrary to it; and what is unjust at the same time brings death. But while God is adverse, and is offended, in vain does any one expect life; for his wrath must be necessarily followed by death, which is the avenging of his wrath. But let us observe here, that the will of man is in all things opposed to the divine will; for, as much as what is crooked differs from what is straight, so much must be the difference between us and God. For to the law of God, etc. This is an explanation of the former sentence; and it shows how all the thinkings (meditationes) of the flesh carry on war against the will of God; for his will cannot be assailed but where he has revealed it. In the law God shows what pleases him: hence they who wish really to find out how far they agree with God must test all their purposes and practices by this rule. For though nothing is done in this world, except by the secret governing providence of God; yet to say, under this pretext, that nothing is done but what he approves, (nihil nisi eo approbante fieri,) is intolerable blasphemy; and on this subject some fanatics are wrangling at this day. The law has set the difference between right and wrong plainly and distinctly before our eyes, and to seek it in a deep labyrinth, what sottishness is it! The Lord has indeed, as I have said, his hidden counsel, by which he regulates all things as he pleases; but as it is incomprehensible to us, let us know that we are to refrain from too curious an investigation of it. Let this in the mean time remain as a fixed principle, — that nothing pleases him but righteousness, and also, that no right estimate can be made of our works but by the law, in which he has faithfully testified what he approves and disapproves. Nor can be. Behold the power of free-will! which the Sophists cannot carry high enough. Doubtless, Paul affirms here, in express words, what they openly detest, — that it is impossible for us to render our powers subject to the law. They boast that the heart can turn to either side, provide it be aided by the influence of the Spirit, and that a free choice of good or evil is in our power, when the Spirit only brings help; but it is ours to choose or refuse. They also imagine some good emotions, by which we become of ourselves prepared. Paul, on the contrary, declares, that the heart is full of hardness and indomitable contumacy, so that it is never moved naturally to undertake the yoke of God; nor does he speak of this or of that faculty, but speaking indefinitely, he throws into one bundle all the emotions which arise within us. 248248 Stuart attempts to evade this conclusion, but rather in an odd way. The whole amount, as he seems to say, of what the Apostle declares, is that this φρόνημα σαρκός itself is not subject, and cannot be, to the law of God; but whether the sinner who cherishes it “is actuated by other principles and motives,” the expression, he says, does not seem satisfactorily to determine. Hence he stigmatizes with the name of “metaphysical reasoning” the doctrine of man’s moral inability, without divine grace, to turn to God — a doctrine which Luther, Calvin, and our own Reformers equally maintained. The Apostle does not only speak abstractedly, but he applies what he advances to individuals, and concludes by saying, So then they that are in the flesh cannot please God.” Who and what can bring them out of this state? The influence of “other principles and motives,” or the grace of God? This is no metaphysical question, and the answer to it determines the point. Our other American brother, Barnes, seems also to deprecate this doctrine of moral inability, and makes distinctions to no purpose, attempting to separate the carnal mind from him in whom it exists, as though man could be in a neutral state, neither in the flesh nor in the Spirit. “It is an expression,” as our third American brother, Hodge, justly observes, “applied to all unrenewed persons, as those who are not in the flesh are in the Spirit.” — Ed. Far, then, from a Christian heart be this heathen philosophy respecting the liberty of the will. Let every one acknowledge himself to be the servant of sin, as he is in reality, that he may be made free, being set at liberty by the grace of Christ: to glory in any other liberty is the highest folly. 8. They then who are in the flesh, etc. It is not without reason that I have rendered the adversative δὲ as an illative: for the Apostle infers from what had been said, that those who give themselves up to be guided by the lusts of the flesh, are all of them abominable before God; and he has thus far confirmed this truth, — that all who walk not after the Spirit are alienated from Christ, for they are without any spiritual life. 9. But ye, etc. He applies hypothetically a general truth to those to whom he was writing; not only that by directing his discourse to them particularly he might more powerfully affect them, but also that they might with certainty gather from the description already given, that they were of the number of those, from whom Christ had taken away the curse of the law. Yet, at the same time, by explaining what the Spirit of God works in the elect, and what fruit he brings forth, he encourages them to strive after newness of life. If indeed the Spirit of God, etc. This qualifying sentence is fitly subjoined, by which they were stirred up to examine themselves more closely, lest they should profess the name of Christ in vain. And it is the surest mark by which the children of God are distinguished from the children of the world, when by the Spirit of God they are renewed unto purity and holiness. It seems at the same time to have been his purpose, not so much to detect hypocrisy, as to suggest reasons for glorying against the absurd zealots of the law, who esteem the dead letter of more importance than the inward power of the Spirit, who gives life to the law. But this passage shows, that what Paul has hitherto meant by the Spirit, is not the mind or understanding (which is called the superior part of the soul by the advocates of freewill) but a celestial gift; for he shows that those are spiritual, not such as obey reason through their own will, but such as God rules by his Spirit. Nor are they yet said to be according to the Spirit, because they are filled with God’s Spirit, (which is now the case with none,) but because they have the Spirit dwelling in them, though they find some remains of the flesh still remaining in them: at the same time it cannot dwell in them without having the superiority; for it must be observed that man’s state is known by the power that bears rule in him. But if any have not the Spirit of Christ, etc. He subjoins this to show how necessary in Christians is the denial of the flesh. The reign of the Spirit is the abolition of the flesh. Those in whom the Spirit reigns not, belong not to Christ; then they are not Christians who serve the flesh; for they who separate Christ from his own Spirit make him like a dead image or a carcase. And we must always bear in mind what the Apostle has intimated, that gratuitous remission of sins can never be separated from the Spirit of regeneration; for this would be as it were to rend Christ asunder. If this be true, it is strange that we are accused of arrogance by the adversaries of the gospel, because we dare to avow that the Spirit of Christ dwells in us: for we must either deny Christ, or confess that we become Christians through his Spirit. It is indeed dreadful to hear that men have so departed from the word of the Lord, that they not only vaunt that they are Christians without God’s Spirit, but also ridicule the faith of others: but such is the philosophy of the Papists. But let readers observe here, that the Spirit is, without any distinction, called sometimes the Spirit of God the Father, and sometimes the Spirit of Christ; and thus called, not only because his whole fulness was poured on Christ as our Mediator and head, so that from him a portion might descend on each of us, but also because he is equally the Spirit of the Father and of the Son, who have one essence, and the same eternal divinity. As, however, we have no intercourse with God except through Christ, the Apostle wisely descends to Christ from the Father, who seems to be far off: 10. But if Christ be in us, etc. What he had before said of the Spirit he says now of Christ, in order that the mode of Christ’s dwelling in us might be intimated; for as by the Spirit he consecrates us as temples to himself, so by the same he dwells in us. But what we have before referred to, he now explains more fully — that the children of God are counted spiritual, not on the ground of a full and complete perfection, but only on account of the newness of life that is begun in them. And he anticipates here an occasion of doubt, which might have otherwise disturbed us; for though the Spirit possesses a part of us, we yet see another part still under the power of death. He then gives this answer — that the power of quickening is in the Spirit of Christ, which will be effectual in swallowing up our mortality. He hence concludes that we must patiently wait until the relics of sin be entirely abolished. Readers have been already reminded, that by the word Spirit they are not to understand the soul, but the Spirit of regeneration; and Paul calls the Spirit life, not only because he lives and reigns in us, but also because he quickens us by his power, until at length, having destroyed the mortal fesh, he perfectly renews us. So, on the other hand, the word body signifies that gross mass which is not yet purified by the Spirit of God
from earthly dregs, which delight in nothing but what is gross; for it would be otherwise absurd to ascribe to the body the fault of sin: besides the soul is so far from being life that it does not of itself live. The meaning of Paul then is — that although sin adjudges us to death as far as the corruption of our first nature remains in us, yet that the Spirit of God is its conqueror: nor is it any hindrance, that we are only favored with the first-fruits, for even one spark of the Spirit is
the seed of life.
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There are mainly two explanations of this verse and the following, with some shades of difference. The one is given here; according to which “the body,” and “bodies,” are taken figuratively for nature corrupted by sin; the “body,” as it is flesh, or corrupted, is “dead,” is crucified, or doomed to die “on account of sin;” and this “body,” or these “bodies,” which are mortal, and especially so as to their corruption, are to be
quickened, revived, and made subservient to the will of God. It appears that this is essentially the view taken by Chrysostom, and also by Erasmus, Locke, Marckius, and by Stuart
and Barnes. It is said that νέκρον and θνητα have the same meaning with “crucified” and “destroyed,” in Romans 6:6, and “dead,” in Romans 6:7, 8, and “dead,” in Romans 6:11, and “mortal,” in Romans 6:12. And as to the meaning of ζωοποίησει, is “shall quicken,” reference is made to Colossians 2:12, 13; Ephesians 1:19, 20; Ephesians 2:5, 6. It is also added, that the words “mortify the
deeds of the body,” in Romans 8:13, confirm this view.
11. If the Spirit, etc. This is a confirmation of the last verse, derived from the efficient cause, and according to this sense, — “Since by the power of God’s Spirit Christ was raised, and since the Spirit possesses eternal power, he will also exert the same with regard to us.” And he takes it as granted, that in the person of Christ was exhibited a specimen of the power which belongs to the whole body of the Church: and as he makes God the author of the resurrection, he assigns to him a life-giving Spirit. Who raised, etc. By this periphrasis he describes God; which harmonizes better with his present object, than if he had called him simply by his own name. For the same reason he assigns to the Father the glory of raising Christ; for it more clearly proved what he had in view, than if he had ascribed the act to Christ himself. For it might have been objected, “That Christ was able by his own power to raise up himself, and this is what no man can do.” But when he says, that God raised up Christ by his Spirit, and that he also communicated his Spirit to us, there is nothing that can be alleged to the contrary; so that he thus makes sure to us the hope of resurrection. Nor is there anything here that derogates from that declaration in John, “I have power to lay down my life, and to take it up again.” No doubt Christ arose through his own power; but as he is wont to attribute to the Father whatever Divine power he possesses, so the Apostle has not improperly transferred to the Father what was especially done by Christ, as the peculiar work of divinity. By mortal bodies he understands all those things which still remain in us, that are subject to death; for his usual practice is to give this name to the grosser part of us. We hence conclude, that he speaks not of the last resurrection, which shall be in a moment, but of the continued working of the Spirit, by which he gradually mortifies the relics of the flesh and renews in us a celestial life. |