Romans 8
Rom 8:1
THEREFORE: A reference back to Rom 7:25, or even perhaps to Rom 5:1,2.
NOW: That is, in this age, since Christ’s death and resurrection. In contrast to man’s condition in Adam (Rom 5:12) and under the Mosaic law (Rom 7:10,11).
NO CONDEMNATION: Signifies ‘to pronounce sentence against’, as would a judge. A point stressed again in v 34. “Sin” is condemned (v 3), so that those “in Christ” will not be condemned!
What, precisely, does Paul mean when he says there is now, for us in Christ, no condemnation? Two representative answers might be given: (a) “There is a present freedom, certainly, but not from the death inherited from Adam; for that will as assuredly send us into the grave, if the Lord delay his coming, as if we had never heard of the gospel. The freedom we have, is freedom from our sins as obstacles to a future life, and from our alienship as an obstacle to future incorporation in the glorified house of God” (RR, The Resurrection to Condemnation, p 23). (b) “We believe that in baptism there is a transition from a state of alienation in Adam to a state of citizenship in Christ, and that through it we shall ultimately be freed from the physical effects of Adam’s sin — mortality. We are not personally responsible for Adam’s personal sin, and are not therefore baptized for it in that sense; but federally we are all under Adam’s sin and are baptized to remove the condemnation which came thereby, and to place us in Christ reconciled to God… Adamic condemnation brings a physical disability inherited from Adam. We are freed from this federal condemnation and reconciled to God at baptism, but we are not freed from physical disability till the change of body” (Thomas Williams, “Adamic Condemnation”, from Selected Works, pp 450,451).
If these brethren were resurrected and brought into the same room today and asked the question, “Is there now no condemnation to those in Christ?”, they would give the same answer. Robert Roberts would say, “Yes. The real condemnation is removed by the forgiveness of sins. For those in Christ a process of deliverance is begun, which will only be finished when our bodies are glorified.”
And Thomas Williams would reply, “Yes, I agree. Our full and absolute deliverance is prospective. But we must remember that baptism removes us from a state of alienation to one of reconciliation to God. In this sense (of a renewed relationship with God) we are freed from condemnation with Adam even now.” A detailed look at the remainder of Rom 8 will give the fullest picture of “no condemnation… in Christ” in all its aspects.
WHO ARE IN CHRIST JESUS: Who are those “in Christ”? It must be stated that being “in Christ” means much more than being dependent upon Christ, or being a follower of Christ. Being “in Christ” is nothing less than a union with him. We should be in Christ as he is in us, and (awesome as it may seem) as he is in his Father (Joh 14:19,20). The profoundly beautiful symbol of the true vine and its branches abiding in one another provides an insight into the picture. It should go without saying, then, that those truly “in Christ” are only those who walk after the spirit, and not after the flesh (vv 1,4).
It must be emphasized that our ultimate salvation is not assured, but is conditional. (Proof-texts for this, such as Rom 2:6,7 and 1Co 9:27, are but two among many.) No person instructed in the first principles of Truth could ever wish to deny such a fundamental doctrine. But, having admitted this, we should still find room for this doctrine of “no condemnation”. What, after all, does it really mean?
The central theme of Paul’s letter to the Rom is justification by faith: believers are declared righteous; they are made righteous; they have righteousness imputed or reckoned to them through their faith in Christ and his redemptive work. This, then, is justification by faith. It is equally true, as James was at pains to show, that our faith is demonstrated by our works, and that therefore we are also justified by our works. Somehow, perhaps as a healthy reaction to the evangelical ‘orthodox’ doctrine of ‘faith alone’ and ‘only believe!’, we Christadelphians have come to lean quite heavily toward the ‘works’ side of the scale. In doing this we risk the danger of teaching (by unintended implication if not by word) that our salvation is in our hands alone; that what we do will guarantee us salvation, and, conversely, that God is just waiting to condemn us for one shortcoming.
This is just not so. Some have labored under a forlorn assumption, a fatalistic attitude, a mumbling, downcast pessimism best expressed by the sad admission: “I am not good enough to get into the kingdom.” It is precisely here that we must ask ourselves, Do we really believe Rom 8:1? Let us not water it down as a mere legal or prospective justification. It is much more. It is now, and it is real. And all of Rom 8 enhances the view that, for the believer, justification and righteousness and sonship are present possessions, provided the believer remains truly “in Christ”.
The KJV adds: “who walk not after the flesh, but after the spirit”. This phrase is omitted by some manuscripts. It is usually suggested that it is borrowed from v 4, where it rightly appears. Properly understood, the verse reads as well without it. If it be allowed to stand, it should be read, not as a limiting factor to the whole verse, but as a definition of “those in Christ Jesus”.
Rom 8:2
THROUGH CHRIST JESUS: The ‘place’ where Paul was liberated by the “principle of the spirit-life”.
THE LAW: Or “principle”: the Gr is “nomos” (translated “law” in the AV), which signifies system, operation, or procedure.
THE SPIRIT OF LIFE: Or “spirit-life”. The conjunction of these two words anticipates the main theme of vv 5-11.
SET ME FREE: Or “liberated”, reltd to the word in v 21. The “principle of the spirit-life”, as displayed by Christ, has liberated us from the ruling impulses of the “flesh”. While it is true that “the clogging effects of human nature hinder the full expression of the life the believer now tries to live” (CRom 81) (which is what Paul tells us in Rom 7), nevertheless in a very real sense we are free. We are free from worry; we are free from fear. Now we do not have to serve the flesh. We can choose to follow Christ. Of the effect of freedom from condemnation Paul wrote more particularly: “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2Co 5:14,15). And, more succinctly: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal 2:20).
Those who have died with Christ in baptism have thereby been rid of the condemnation that attached to their former lives. They have become “new creatures”. Instead of bondage there is now freedom; instead of condemnation, justification. It is all part and parcel of the new life with a new Lord.
While walking through the forest one day, a man found a young eagle who had fallen out of his nest. He took it home and put it in his barnyard where it soon learned to eat and behave like the chickens. One day a naturalist passed by the farm and asked why it was that the king of all birds should be confined to live in the barnyard with the chickens. The farmer replied that since he had given it chicken feed and trained it to be a chicken, it had never learned to fly. Since it now behaved as the chickens, it was no longer an eagle.
Still it has the heart of an eagle,” replied the naturalist, “and can surely be taught to fly.” He lifted the eagle toward the sky and said, “You belong to the sky and not to the earth. Stretch forth your wings and fly.”
The eagle, however, was confused. He did not know who he was, and seeing the chickens eating their food, he jumped down to be with them again.
The naturalist took the bird to the roof of the house and urged him again, saying, “You are an eagle. Stretch forth your wings and fly.”
But the eagle was afraid of his unknown self and world and jumped down once more for the chicken food. Finally the naturalist took the eagle out of the barnyard to a high mountain. There he held the king of the birds high above him and encouraged him again, saying, “You are an eagle. You belong to the sky. Stretch forth your wings and fly.”
The eagle looked around, back towards the barnyard and up to the sky. Then the naturalist lifted him straight towards the sun and it happened that the eagle began to tremble. Slowly he stretched his wings, and with a triumphant cry, soared away into the heavens.
It may be that the eagle still remembers the chickens with nostalgia. It may even be that he occasionally revisits the barnyard. But as far as anyone knows, he has never returned to lead the life of a chicken.
Rom 8:3
WEAKENED: “Astheneo” signifies to be weak, feeble, or ill (cp Rom 5:6). This weakness is not in the law itself, but in those who endeavor to keep it (see v 26, “our weaknesses”).
THE LIKENESS OF SINFUL MAN: “Likeness” is the Greek “homoioma”: see Lesson, “Homoioma” (likeness).
The KJV has “the likeness of sinful flesh”. The NIV and AV, “the likeness of”, sb omitted as unnecessary to the sense. The word “homoioma”, was added by Paul to indicate Christ’s complete identity with our nature, but its presence in the text has been used by many to suggest only a partial and imperfect “likeness”. “Flesh of sin” is the more literal rendering of the AV’s “sinful flesh”.
TO BE A SIN OFFERING: The same as the RSV margin; this is permissible, and certainly fitting in the context. (The Greek is “peri hamartias”.)
SIN IN SINFUL MAN: Or, as NIV mg and AV, “sin in the flesh”. It was “sin” which was condemned (a reference back to the allegory of ‘King Sin’ in Rom 6:12-14,16-18). “In the flesh” describes the ‘place’ or the ‘arena’ where ‘King Sin’ was condemned by Christ.
It was necessary that Christ should challenge and defeat “Sin” in the arena where it reigned supreme, that is, in the flesh. “The crucifixion of Christ as a declaration of the righteousness of God and a condemnation of sin in the flesh, exhibited to the world the righteous treatment of sin. It was as though it was proclaimed to all the world, when the body was nailed to the cross: This is how condemned human nature should be treated according to the righteousness of God; it is fit only for destruction. The shedding of the blood was the ritual symbol of that truth; for the shedding of the blood was the taking away of the life. Such a declaration of the righteousness of God could only be made in the very nature concerned; a body under the dominion of death because of sin. It would not have been a declaration of the righteousness of God to have crucified an angel or a new man made fresh from the ground. There would have been confusion in such an operation” (RR, Blood of Christ 21).
The teaching of v 3 as to the identity of Christ’s nature with ours is matched by a parallel passage from Hebrews: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Heb 2:14). The equation of “sin” in Rom 8:3 and “the devil” in Heb 2:14 is quite useful in any Scriptural exposition of the Devil and Satan.
” ‘Sin in the flesh’ is that spirit or principle of disobedience native by inheritance in all men including Christ. It is an evil principle which can never be satisfied according to law. Extending to every part of the flesh, it is the cause of all the evil we do and the disease we suffer. It has the power of death which is its wages (Rom 6:23), and became a fixture in the flesh through the first transgression. By one man’s disobedience many were made sinners (Rom 5:12). The flesh is therefore sinful flesh or flesh full of sin because it is impregnated with this evil principle as defiling as the sentence (Gen 3:19) passed in Eden, becoming a physical law of our first parents’ being, and together with the death penalty is spoken of in Rom 8:2, as the law of sin and death. In the flesh therefore dwelleth no good thing (Rom 8:17,18).
“In the beginning our first parents were free from death and the law of sin was not in their members. If the spirit or principle of disobedience, the law of sin, works in the children of disobedience (Eph 2:2) how came it there? The answer is that transgression caused its appearance and fixation in the flesh. How was this done? Through serpent suggestion accepted and acted upon becoming a law of sin, a bias or inclination to oppose law, a spirit or principle of disobedience, diabolos within, that which causes to pass over the line of law drawn by God between good and evil” (FGJ, Ber 13:226).
“The word sin is used in two principal acceptations in the Scripture. It signifies in the first place the transgression of law, and in the next it represents that physical principle of the animal nature, which is the cause of all its diseases, death and resolution into dust. It is that in the flesh which has the power of death, and it is called sin because the development or fixation of this evil in the flesh was the result of transgression. Inasmuch as this evil principle pervades every part of the flesh the animal nature is styled sinful flesh, that is flesh full of sin; so that sin in the sacred style came to stand for the substance called man. In human flesh dwells no good thing (Rom 8:17,18), and all the evil a man does is the result of this principle dwelling in him” (Elp 113). (See Lesson, Sin, how was Christ made?)
” ‘Metonymy’ is not an alternate to reality. It does not mean mere shadow and type. It is simply the extension of one term to include a related aspect of the same entity. To say something is called something ‘by metonymy’ doesn’t brush it away as a fact. The dictionary definition of ‘metonymy’ is: ‘The use of the name of one thing for that of another of which it is an attribute, or with which it is associated.’ Sin, literally and primarily, is transgression of God’s law. That is the root meaning, from which others flow. The term ‘sin’ is scripturally extended by the process called ‘metonymy’ (extending a name to include a related thing) to include the evil, corrupt, death-bringing principle in every cell and particle of human flesh — the diabolos — that causes all diseases and death and disharmony with God: and which normally (unless there is direct Divine interference, as in the unique case of Christ) will inevitably bring forth its fruits of actual transgression.
“This evil principle in the flesh is both the result of sin, and the cause of sin, and therefore the Scriptures go to the root of the matter, and give the name ‘sin’ to it (just as they call hate, ‘murder’; and lust, ‘adultery’) — and they deal with all sin as an inseparable totality.
“Actual transgression, and the evil principle that Paul calls ‘the Law of Sin in the members’, (or ‘Sin in the flesh’, or the diabolos) — are inseparable parts of the total sin constitution that Christ came to destroy and abolish. Therefore the Scriptures, which deal with roots and realities, and not mere superficial appearances, gives the same name to all: SIN.
” ‘Metonymy’ is not a magic word to change a Yes to a No, or a fact into not a fact. It is simply a description of a process, illustrated in this case by the Scriptures grouping together everything to do with sin under the name Sin.
“When you see ‘metonymy’, just remember ‘another name’ — that’s what it means — and in this case, a scriptural, God-given name. To say it is ‘metonymy’, doesn’t change the fact that God (the Supreme and All-Wise Authority) gave the name ‘SIN’ to the evil principle in all human flesh” (GVG).
“When Paul speaks of Jesus as coming ‘in the likeness of sinful flesh’ (or flesh of sin), or ‘in the likeness of men’ [Phi 2:7], he cannot be understood as meaning that Jesus’ make-up resembled these things, but was in reality different. In both cases he clearly means that, though our human nature left to itself had failed to overcome sin, when God sent His own Son born in the same human nature the victory was achieved. That the Lord’s fleshly nature was that of Adam after he fell, is seen in the fact that he offered up prayers ‘with strong crying and tears, unto him that was able to save him from death: and was heard in that he feared. Though he were a Son, yet learned he obedience by the things which he suffered.’ [Heb 5:7,8]
“There is no need to rush to the Lord’s defense as though there were any discredit to him in having been born with a nature prone to sin. This was his lot, which he accepted and overcame. Far greater was the triumph of battling against sin in a body where a fallen nature was entrenched, than would have been the case had he commenced in innocence with a human nature unspoiled by heritage from Adam. And far greater was his brotherhood in affliction, and now in mediation, with his brethren, when we acknowledge that he conquered that very nature, with all its urge to turn away from God, which we know in our own consciences so well. There is real meaning in the words ‘to put away sin by the sacrifice of himself’ [Heb 9:26] when this is acknowledged; and in the fullest possible sense he destroyed the devil through death on the cross when, after the pattern of the serpent which Moses lifted up in the wilderness [Joh 3:14; Num 21:9], he finally put away the power of sin from himself, and became the priest who can lead us in ultimate victory over the same power” (CMPA, For Whom Christ Died). [See Lesson, “Homoousios” (of the same substance).]
See Lesson, Jesus destroys the devil.
Rom 8:4
THE RIGHTEOUS REQUIREMENTS OF THE LAW: The law of Moses righteously required death as a punishment for sin. All men have sinned (Rom 3:23), and death has passed upon all men (Rom 5:12). The law of Moses, being holy and just and good (Rom 7:12), righteously required death as a punishment for sin (Rom 8:4).
IN US: Not ‘by us’, but “in us” by Christ. The requirement of death has been satisfied by Christ on our behalf, if we are truly “in Christ” (v 1). This righteous requirement was satisfied by Christ for those in him. None of us is, naturally speaking, righteous (Rom 3:10). But we all may be declared righteous through Christ’s obedience (Rom 5:19), coupled with our faith (Rom 5:1) in his blood (Rom 5:9). But still the “walk” is required (Rom 8:4), not to ‘earn’ salvation but to demonstrate our faith in Christ’s monumental work of redemption.
WHO DO NOT LIVE ACCORDING THE SINFUL NATURE BUT ACCORDING TO THE SPIRIT: But still the “walk” is required (Rom 8:4), not to ‘earn’ salvation but to demonstrate our faith in Christ’s monumental work of redemption.
Rom 8:5
Vv 5-11: The order of verses in this first part of Rom 8 is significant: first, “no condemnation” (vv 1-4), and only then the mind and life of the spirit (vv 5-11). The Scriptural order is not: “We live righteously so that we will not be condemned.” Rather it is: “We are justified. Our condemnation is removed. Therefore we must, we will, now live righteously!”
MINDS: “Phroneo” indicates the mind, with mental and moral emphasis; not mere animal instinct.
SINFUL NATURE… SPIRIT: Better, “flesh” and “spirit”, as in AV. The new way of life, the way of justification, is described as a life inclined towards the “spirit”. It has. been well said that “In these verses the apostle takes up and expands the ideas involved in the statement of v 4. By giving the words a different meaning from that of Paul, much needless difficulty has been found in them. The doctrine that the Holy Spirit is a person is responsible for much confusion. So also is the idea that ‘spirit’ refers to an immortal soul within man. Others, limiting the meaning of the word ‘spirit’ to the power of God, look for a present indwelling of that power, and with such a belief in their minds have been led to mistake the excitement of an emotional assembly for the operation of the power of God. But the context always helps us to fix the meaning of the words used. Every occurrence of the word in vv 5-11 has the same meaning. As ‘flesh’ does not describe the material body, but denotes the thoughts and ways in which flesh expresses itself, so ‘spirit’ indicates that mental and moral development which has its ultimate source in God, Who is Spirit, and Who has revealed His purpose by His power, which is also called Spirit” (CRom 86).
As v 5 makes clear, inclination of one’s life in one direction or the other does not happen miraculously or by chance. The inclination is the result of consciously setting one’s mind upon a set of principles and a course of life. So Paul elsewhere exhorts us: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth” (Col 3:1,2).
Rom 8:6
THE MIND CONTROLLED BY THE SPIRIT IS LIFE AND PEACE: In v 6 Paul tells us what we must already know, indeed, what is supremely self-evident. And yet it bears repeating, often and forcefully, precisely because we can never, as we are now constituted, be fully free of the flesh’s influences: “The mind of the flesh is DEATH, but the mind of the spirit is LIFE.” The first, and simplest, way to understand this passage is to read “is” as “leads to”.
“Paul makes it very clear in these words that there are two ways of living, two kinds of character and disposition, the natural and the spiritual; and further, that one leads to death and one to life. One way takes no effort, no knowledge, no ability. It is just acting naturally, pleasing ourselves, doing what we want to do, following nature. Because men’s interests and capacities and backgrounds differ, the way of the flesh takes a wide range of courses, some far worse than others; some, in fact, very good and commendable from a natural point of view. But all come under the general heading of the will of the flesh, and all end in eternal death at last. The other way is to realize, from the Word of God, that the whole range of the way of the flesh, from worst to best, leads only to death, and to thankfully accept the life-giving way of the Spirit. This way involves setting the whole life to the task of learning and applying the instructions God has given, and constantly seeking His help in absorbing and fulfilling them; constantly examining ourselves: our hearts, our motives, our desires” (GVG, “Mortify the Deeds of the Body”, Ber 58:270).
In another sense, however, it may be said that the mind of the flesh is death, even now, and that the mind of the spirit even now is life. Paul wrote elsewhere that the woman who lives “in pleasure”, foolish, selfish, and self-seeking, is dead while she lives (1Ti 5:6). The whole world that lives at enmity with God is “dead in trespasses and sins” (Eph 2:1,5). And John says that he who loves not his brother is abiding in death (1Jo 3:14). Conversely, the words of Jesus describe those who exemplify the spirit-life: “He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (Joh 5:24; cp 1Jo 5:11-13). So powerfully and certainly is our redemption pictured!
“Keep telling yourself that, over and over. It is vital! It is for your life. To be fleshly-minded takes absolutely no effort, no study, no thought. It not only just comes naturally — it comes powerfully, and almost irresistibly. To be spiritually-minded is the very opposite. It does take great effort, and study, and thought. And even that’s not enough. It takes constant prayer and constant Divine help. It will never come naturally just by being in the Truth, and ‘doing the readings’, and ‘attending the meetings’. Baptism of itself is a passport to nothing except a glorious opportunity to give ourselves joyfully to God, and be accepted by Him. To be spiritually-minded is a constant struggle, a constant self-examination and self-discipline, a constant refreshing and re-cleaning in the water of the Word and the blood of the Lamb. But it alone is ‘life and peace’, intensity of Life forevermore, and perfect peace now and forever, to the depth of the soul” (GVG).
Rom 8:7
THE SINFUL MIND IS HOSTILE TO GOD. IT DOES NOT SUBMIT TO GOD’S LAW, NOR CAN IT DO SO: The contrasting life styles of “flesh” and “spirit” are also considered by Paul in some detail in his letter to the Galatians (Gal 5:16-25). The spirit-life requires certain actions; it is a “walk” (v 16; cp Rom 8:4). The two ways of life are “contrary” to, or at “enmity” with, one another (v 17; cp Rom 8:7). The “flesh” is characterized by “works” (v 19), as it is in Romans by “wages” (Rom 6:23), such as a slave (Rom 8:15) would hope to receive. But the spirit-life is characterized by “fruit” (Gal 5:22) and a “gift” (Rom 6:23), such as sons would expect by virtue of their position (Rom 8:14-16). In these simple contrasts may be seen the diametrically opposite qualities and standards of the “flesh” and the “spirit”.
HOSTILE: “Exthra” (AV “enmity”) is used also in the LXX of Genesis 3:15 — the enmity between the seed of the woman and the seed of the serpent.
IT DOES NOT SUBMIT: Gr “hupotasso”: a military term, meaning to rank under, or to be subordinate.
Rom 8:8
THOSE CONTROLLED BY THE SINFUL NATURE: The Gr is, simply, “IN the flesh”, which is a proper rendering of vv 8,9, judged simply on the Greek words alone. But the context and meaning require that “in the flesh” means, not “having human nature”, but (as in vv 5-7) having a mind “inclined towards the flesh”. In the same way Paul writes of the time “when we were in the flesh” (Rom 7:5) as though that state had been left behind, while, of course, in the literal sense it has not… yet.
Rom 8:9
Vv 9-11: “Paul uses many phrases in this chapter synonymously to add emphasis to what he is saying. In v 9, the ‘spirit of God’ is equivalent to the ‘spirit of Christ’ in the same verse, and simply ‘Christ in you’ in the next. In Phi 2:5, the apostle declares, ‘Let this mind be in you, which was also in Christ Jesus.’ Likewise in Col 3:16, he admonishes the believers to ‘let the word of Christ dwell in you richly in all wisdom’, and in Eph 3:17 ‘that Christ may dwell in your hearts by faith’. To allow the word of Christ to dwell in us is, in effect, to receive the spirit of Christ, for in John 6:63, Jesus announced: ‘the words that I speak unto you, they are spirit, and they are life’ ” (Richard Stone, “The Spirit of Christ”, Tid 23:9:13).
To summarize vv 9-11, we are “inclined toward the spirit” if: (a) the spirit of God, (b) the spirit of Christ, (c) Christ, and (d) the spirit of Him who raised Christ from the dead… dwell in us. Other passages from Paul’s writings show that it is the Word, and the mind, of Christ and God which must dwell in us. When God’s inspired Word is allowed free rein in our minds, and our lives, then God’s “power” is there (Rom 1:16,17), a power which is unto salvation. Then God and His Son are dwelling with us, and we with them (Rom 8:9-11).
ARE CONTROLLED NOT BY THE SINFUL NATURE: Lit, “are NOT in the flesh”, but see v 8n.
Vv 9-13: If we are already dead to sin, why the exhortation?
Rom 8:10
IF CHRIST IS IN YOU… YOUR SPIRIT IS ALIVE BECAUSE OF RIGHTEOUSNESS: The believer, whose life is inclined towards God’s Spirit-Word, is both “dead” and “alive” at the same time. By baptism into Christ he has become dead to his former way of life, “dead to sin” (Rom 6:2), and dead to “the flesh with the affections and lusts” (Gal 5:24). By that same baptism, and the compelling influence it has upon the devout mind, the believer becomes truly “alive” for the first time — “alive” to righteousness, walking in “newness of life” (Rom 6:4), being himself “a new creature” (2Co 5:17). The life which he now lives in Christ is a ‘spiritual’ life, a life lived on a different plane of existence. It is lived in the presence, and recognized to be in the presence, of God.
Rom 8:11
IF THE SPIRIT… IS LIVING IN YOU… HIS SPIRIT… WHO LIVES IN YOU: “The idea of the dwelling together of God and man has a long Scriptural background; it does not arise in the New Testament, as for the first time, with a special mystical meaning understood only since Pentecost. There is, in fact, no inherent mystical meaning to the word ‘dwelling’ itself; it is used frequently in both Testaments in describing the relationship between God and His people. It is an ordinary ‘family’ word in English, and the equivalent words in Hebrew and Greek carry much the same ordinary, household meaning as does the English word. Dwelling means living in the same house or household as another; the implication in Scripture is that those who dwell together belong to the same family — even when one of the dwellers is God Himself, or His Son” (Ray Walker, “Romans: The Indwelling Spirit”, BS 7:5:148,149).
See VL, Christ’s resurrection, reality.
Rom 8:12
Vv 12-17: The Law of Moses not only condemned man, as was seen in Rom 7, it also enslaved him. The work of Christ removes the condemnation (Rom 8:1), replacing it with justification unto righteousness. And it also frees us so that, no longer slaves, we may become sons (v 15).
This section (vv 12-17) can thus be seen to follow logically from the previous one (vv 5-11). In the continuation of the parable employed by Paul in Rom 6, those who lived lives inclined toward the flesh (Rom 8:5,8) were the slaves of Sin. Sin was personified as a mighty king who exacted absolute obedience from his servants, and in the end rewarded them with death (Rom 6:16-23). But, as Paul goes on, Christ has come into the ‘slave market’, and has redeemed us, or bought us out of that market. (This is the exact significance of the Greek exagorazo, translated “redeem(ed)” in Gal 3:13; 4:5.) Now, he says, we need no longer live lives of fear and degradation (Rom 8:15). Now we have become slaves of Christ, and slaves of righteousness (Rom 6:16,18,22), which is equivalent to sonship (Rom 8:15,17).
THEREFORE: Referring back to vv 5-11. Living according to the dictates of the mind of the flesh can only be expected to earn death. Therefore there is no reason to follow such a course.
Rom 8:13
IF BY THE SPIRIT YOU PUT TO DEATH THE MISDEEDS OF THE BODY, YOU WILL LIVE: The AV has “mortify”. Christ by his sacrifice “condemned sin in the flesh” (v 3). Those in Christ imitate his work by carrying out that sentence of death against the sin in their own flesh.
“Take pleasure in being holy, pure, clean, godly. It is much more satisfying and enjoyable than being dirty, once the mind is properly enlightened and adjusted. The natural man is dirty in all his thoughts and operations; ‘dirty’ from God’s point of view, for all is of the flesh, from top to bottom — and the natural works of the flesh are all uncleanness. Man is like an untaught small child, loving mud and filth. To the human point of view, some natural works of the flesh seem more perverted than others, because natural man as a society has, from age to age, certain self-imposed and varying ‘standards’ — largely as a result of some faint residue of light from original divine instructions. Greece and Rome had lost all this, and were vile. ‘Christianity’ brought a glimmer back to society, at least on the surface, up to recent times. Today ‘standards’ of decency and morality are practically non-existent: and mankind is rapidly going back to total filth and defilement. But to God, these natural distinctions of society are minor. To Him, ALL that is natural is unclean. He calls man out of the natural filth to the wholesome joy and beauty and glory of true, clean, eternally-satisfying holiness. Those who truly try it are ceaselessly thankful for their redemption, and appalled at what they formerly approved” (GVG).
Rom 8:14
THOSE WHO ARE LED BY THE SPIRIT: This must be considered synonymous with “inclined toward the spirit” (v 5), “the mind of the spirit” (v 6), and the “indwelling” of the spirit — either of God or Christ (vv 9-11).
SONS OF GOD: Greek “huios”, sons, or daughters, with special reference to the relationship with the parent. Jesus was the Son (huios) of God (v 3). Those who are guided by His spirit are sons of God. God “gave up” His own Son, Jesus, for us all (v 32), so that we might be revealed as His sons also (v 19). This word for “son” is related to “huiothesis”, “sonship” (AV “adoption”) (vv 15,23).
Cp Luk 3:22 with Luk 4:1.
Rom 8:15
THAT MAKES YOU A SLAVE: Lit, “of slavery”. “Slavery” = “douleia”, from a root word meaning ‘to bind’. That which binds, or enslaves, a person.
SONSHIP: “Huiothesis”, from “huios” (son) and “thesis” (to place or set). The bestowal of a legal relationship, common under Roman law, as distinct from the relationship of birth. In Gal 4:5 those who are under the law are redeemed from the law to receive the gift of “sonship”. In Eph 1:5 we have been “predestinated” unto sonship (AV “adoption”). Under Roman law “huiothesis” meant the severing of all past connections, becoming a ‘new man’, having a new family, the cancellation of all debts, and the right of inheritance.
The figure of speech may be heightened as we imagine an eastern bazaar, meeting-place of the ancient world, the center of commerce, entertainment, news, opinions, and social intercourse. And, always, there is the slave-market, with its auction-block. As one approaches, the brutality, the callousness, and the fear, can be felt, and seen. Here are women destined to be slaves to the basest passions of other men, and men doomed to lifelong slavery to satisfy the greed of their fellow men. Here are wasted, broken lives, dashed hopes, families soon to be torn apart forever. The slave-market — parable of our own world.
Into this scene comes a man who is obviously apart. Striding up to one man, he speaks forcefully: “I have bought you; come, follow me!” There are no chains, no threats, no blows. Just a simple command.
The disciple follows the man through the streets and the crowds until they reach the house of his Father. The disciple is given a place far surpassing the slave quarters he had known before. And, then, he has scarcely cast himself down to rest before the man is back again. He has brought water to wash the disciple’s feet, and a new clean garment. He has brought healing oil to soothe the cruel wounds inflicted by the former master, Sin. “Now you are as I am”, he says; “you are no longer a slave. You are now a son in my Father’s house.”
A lifetime of fear and hate is washed away, miraculously, and in its place is the cry of a man set free: “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Gal 4:6,7).
This is the change, then, implicit in the Greek word “huiothesis”, a word very inadequately translated “adoption”. The RSV (followed here) more correctly renders it as “sonship”. “Adoption” gives the unfortunate idea, to modern minds at least, of a distinctly second-class relationship. It is a word which in no way does justice to the blessed state to which God has elevated us. In one sense there is, of course, only one “only begotten” Son. But in a broader sense we are all “begotten” by the Word of God to be His sons, and no son of God is ‘second class’. But then again, in the very fullest sense, there is only one Son of God, for we are all sons only in that we have become part of the body of Christ.
The “sonship” and inheritance delineated by Paul is based upon the Roman law. Jewish law did not permit daughters to inherit along with sons; the firstborn son received double. But under Roman law sons and daughters all inherited equally, and adopted sons and daughters were treated like the others. To this Paul alluded: “For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal 3:27-29).
John Carter has expressed himself similarly upon this contrast between slaves and sons: “At our baptism we did not enter a household as slaves to serve with fear. ‘Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants… but I have called you friends’ (John 15:14,15). And how often God says to His children: ‘Fear not.’ As the child takes the hand of its father in the dark, and finds courage in the sound of the parent’s voice, sometimes not knowing that the parent shares the fear, so with perfect confidence the child of God may trust the Father in heaven; much more so knowing that all circumstances are subject to His control. ‘God hath not given us the spirit of fear; but of power, and of love, and of a sound mind’ (2Ti 1:7)” (CRom 90).
ABBA: Aram “father”. Esp a name by which God was addressed in prayer. Only 3 times in NT text: Mar 14:36; Rom 8:15; Gal 4:6. But this Aramaic term may lie behind numerous refs to God as Father where only the Gr “Pater” is given in the NT.
See Article, Abba, Father.
FATHER: The Greek word “Pater”, a more formal expression, signifying respect and a mature appreciation of the family relationship, such as grown offspring might most commonly use.
Abba and Pater (Rom 8:15) epitomize, respectively, affection and respect. This joint title (the two appear together as well in Mark 14:36 and Gal 4:6) expresses a fullness that neither word alone can. There is Abba, the love and trust that a little child (teknon: vv 16,17,21) feels for a father, an intimate and tender affection. And there is the Pater of an adult son or daughter (huios, huiothesis: vv 14,15,19,23,29), the intelligent apprehension of the status and dignity due to the Head of the family. The combination of Hebrew and Greek words suggests also the mixed character of the Divine family: “neither Jew nor Greek… ye are all one in Christ” (Gal 3:28) (HPM, “Our Father Who art in Heaven”, Log 23:44).
The cry of “Father” gives a sublime and vastly satisfying meaning to Rom 8:31-33: “If God be for us, who can be against us? He Who did not hold back even His own Son, but gave him up for us all, how could He fail to give us graciously, along with Christ, all things? Who will bring any charge against God’s chosen ones? Will God? God, Who pronounces us righteous?” There is assurance almost beyond expression to be found in these words, by those who are still wracked with fear. What do we have to fear? God is our Father, and He is for us! He loved us so much that He purposefully gave up His own Son in death on our behalf. Will the One Who has gone so far in love for us turn back now? Will He bring charges against us at a judgment seat, when He has already taken steps, painful, sacrificial steps on His part, to remove our condemnation (v 1), and declare us righteous (v 33)? To ask such questions is to know the answers.
The love of the Father for us as dear children is vividly portrayed by the prophet Hosea: “When Israel was a child, then I loved him, and called My son out of Egypt… I taught Ephraim also to go, taking them by their arms… I drew them with cords of a man, with bands of love… How shall I give thee up…?” (Hos 11:1,3,4,8). How, indeed, shall the Eternal Father give up His children, who cry to Him, in the name of tenderness and affection and deepest respect, “Abba, Father”?
Rom 8:16
THE SPIRIT HIMSELF: First, we may notice the more common explanation, from a Christadelphian standpoint, as fairly represented by the following: “The Spirit-Word within us develops an emotional regard for the Father (1Jo 4:19) as true sons, which will reflect in our actions the Image of Him, and therefore witness that we are sons. The Spirit-Word and its reflection in us, mutually witness to our sonship. Moffatt renders this verse: ‘It is this spirit, testifying along with our own spirit that we are the children of God’ ” (PE Pickering, Expository Notes on Romans 176).
In my opinion there is more to the verse than this, and it is not far-fetched to consider that “the Spirit itself” (AV) or “the Spirit himself” (NIV) refers to Christ. (The rendering “itself” in the AV is solely due to the neuter gender of the noun “pneuma”. So if in fact “pneuma” refers to Christ then the pronoun gender may be changed to “himself” quite legitimately.)
There are other instances of Christ being clearly referred to as “the Spirit”:
- When Paul wrote that “the Spirit speaketh expressly” of a latter-day apostasy (1Ti 4:1-3) he most probably had in mind Christ’s great prophecy on the Mount of Olives (esp Mat 24:4,5,10-12,24).
- The messages to the seven ecclesias in Asia are sent from the one described variously as holding the seven stars in his right hand (Rev 2:1), having been dead and yet now being alive (v 8), the “Son of God” (v 18). But they are also described as “what the Spirit saith unto the churches” (Rev 2:7,11,17,29, etc).
- Paul refers to Christ, after his resurrection and glorification, as a “quickening (ie life-giving) spirit” (1Co 15:45). The reasoning behind this suggestion, and the explanation for an apparent circumlocution, is this: From where does the Christlike “spirit” come? It is no nebulous thing, created out of the air. It is demonstrated in the life of Christ himself. His exemplary life, even viewed ‘second-hand’ by modern disciples through the pages of Scripture, has an awesome power to change their lives. However and wherever that spirit or mind of Christ is truly manifested through others, it is still Christ himself who influences us. He is, therefore, in a sort of Biblical shorthand, “the Spirit himself”.
(If this still seems difficult to accept, consider v 26n.)
TESTIFIES WITH: “Sunmarturei”: to agree, or testify, along with. The first of 4 “with” words, words of partnership and sharing, in this verse and the next — indicative of what Christ shares with his brothers and sisters.
WE ARE GOD’S CHILDREN: God’s DEAR children! “Teknon”, from a root word meaning ‘to bear’; that which is born, a baby, a dear child. This word appears also in vv 17,21. Not just a future hope, but a present reality: 1Jo 3:2; 5:1; Rom 8:1,2; Gal 3:26; 4:6.
Rom 8:17
CO-HEIRS: “Sunkleronomoi”, one of three words in this verse alone expressive of a joint relationship between Christ and the saints.
SHARE IN HIS SUFFERINGS: “Sumpascho” — all one word in the Greek.
SHARE IN HIS GLORY: “Sundoxasthomen” — again, one word in the Greek. “Doxa” signifies the honor resulting from a high opinion of another; to be correctly held in great esteem. It is used very often of God and His works. God’s glory becomes Christ’s glory and finally, in measure, our glory also.
These are but some of the ‘with’ words in Rom 8, that testify of what we are and what we do jointly with Christ. This sharing with Christ gives all the weight to Paul’s arguments and exhortations throughout this lofty chapter. It is not enough that believers suffer; they must suffer WITH Christ: there must be a conscious, intelligent understanding and imitation of him. It is not enough that the saints will one day be glorified; they must be glorified WITH (and through and because of) Christ, otherwise there is no meaning. So this expresses how “the Spirit himself” testifies along with our “spirit” (singular, because all true believers share the same spirit) that we are all (all TOGETHER, Christ and us!) God’s dear children.
Rom 8:18
Vv 18-25: The order of Paul’s presentation continues to be important. To recapitulate: First of, all, he describes the gift of God: no condemnation (vv 1-4). Therefore believers should live righteous, or “spirit”-directed, lives (vv 5-11). Again, we are no longer slaves, but now sons (vv 12-17). Therefore we are required to endure present sufferings because of frailty, and to ‘labor’ as participants in a new “birth” (vv 18-25).
The change must be followed by the challenge. Carefully, logically, Paul lays the doctrinal foundation before he makes the moral appeal. Here is what God has done for you; now, this is what you must do for God. We are God’s “sons” (v 14), and no longer “slaves” (v 15). We need not “fear” any more (v 15). Now we can come into God’s presence through Christ, to cry “Abba, Pater” (v 15). Christ himself shares with us our sonship, our inheritance, and our future glory (v 17).
SUFFERINGS: Thus linking together this and the preceding verse.
OUR PRESENT SUFFERINGS: But all this necessitates that “we share in his sufferings” (vv 17,18). This is not an ‘elective’, or an option; it is a ‘required subject’. Our exalted position now requires that we faithfully endure present sufferings in preparation for future glory. Our trials enable us to know the fellowship of Christ’s sufferings (Phi 3:10), to “complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Col 1:24, RSV), to comfort others who themselves are afflicted (2Co 1:3-7), and to trust in God alone rather than ourselves (2Co 1:9).
Whatever form our individual sufferings may take, they cannot be ignored. The victorious life in Christ does not rule out sufferings; rather, it necessitates them. They must be faced rationally, examined, and accepted. But no matter how severe they seem now, they are not to be compared with the future glory (Rom 8:18). Here is the key to the faithful endurance of our trials. In the same measure as our sufferings increase, our hope in the future glory must increase also. Rather than complain to God because of our trials, we must rejoice and thank Him (Rom 5:3), realizing that He is doing us a benefit. That which reminds us most firmly of our own weakness serves to draw us nearer to the only One Who is truly strong. Helpless children we may be, but we have a wise and loving and omnipotent Father: “Like as a father pitieth his children, so the Lord pitieth them that fear Him. For He knoweth our frame; He remembereth that we are dust… the mercy of the Lord is from everlasting to everlasting upon them that fear Him, and His righteousness unto children’s children; to such as keep His covenant, and to those that remember His commandments to do them” (Psa 103:13,14,17,18).
GLORY: A glory to be shared with Christ (v 17) because we are ALL God’s dear children (v 21).
REVEALED: “Apokalupto”, an uncovering, as in the drawing aside of a veil. Refers often to the return of Christ (Luk 17:30; 1Co 1:7; 2Th 1:7; 1Pe 1:7,13; 4:13).