Romans Chapter 8.

Romans Chapter 8.

            The Sonship and final salvation of all whom the Spirit of God indwells.  This chapter is largely occupied with the new life in the Spirit, and it is a chapter of righteousness, life, peace, filial assurance and glory.  Chapter 8 stands in contrast to chapter 7, the chapter of law and of self.  The Christian is no longer under law but in the Spirit.

           

8:1-8.    The Spirit of the risen Lord affects the deliverance that the law could not achieve.

           

8:1.       Recapitulation.   This verse hearkens back to 7:6, and takes up again the proposition of that verse.  The Christian is discharged from the law, and therefore is not under condemnation.  The apostle is about to give further proof of this by elucidating that the Christian is no longer in the flesh, but in the Spirit.

           

"Now."  ('nun'), i.e. at this present time.   We are already acquitted.

           

"No".  ('ouden').  In the Greek 'ouden' begins the sentence to provide a certain emphasis.  There is none, utterly none of any form.  This is true of every Christian, for the believer has a new and perfect standing in Christ.  It makes a striking contrast to man's standing under law, where every mouth is stopped and the whole world is liable to the judgment of God.  (See 3:19).  The law was unable to justify, for it brought the knowledge of sin, and therefore works wrath.  The 'no'  cannot be too strongly emphasized.  There is none who are able to condemn.

           

"Condemnation."  (Katakrima).   K., prefers handicap or disabilities, but this does not suit the context.  'Katakrima' has been used in 5:16, 18 and there stands in contrast to justification.  "No condemnation" describes the freedom of men justified and reconciled.  The past of "all condemnation" has been replaced with the present standing of "no condemnation". 

           

"To them that are in Christ Jesus."  This includes all Christians.  In chapter 6:3 "all we who were baptized into Christ Jesus."  In New Testament times, all who professed faith in Christ were baptized.  We must therefore understand the words, "to them that are in Christ Jesus" as inclusive of all Christians.  The reference to baptism in chapter 6 associates our incorporation into Christ Jesus with the very beginning of our Christian life.  It is not therefore a level attained by some Christians, but is the portion of all believers.

           

To be incorporated into Christ Jesus is to enter a new relationship; personal, organic and living, and we now share in the life of Christ - raised from the dead.  The phrase "in Christ Jesus" has also a community or social implication.  No man is solitary in Christ, but is in Christ Jesus as a member of a new and redeemed humanity.  The truth of baptism bears this implication.

           

8:2.       Authority and Freedom.   The words, "no condemnation" designates a state of freedom.  The bondage of law involved condemnation.  The new life in the Spirit is liberation from condemnation.  There is a close connection between verses one and two, which suggests that the possession of the Holy Spirit begins our justification or acquittal.  Paul thus widens the significance of justification as inaugurating the new life in the Spirit.  God gives to the justified His Spirit as the seal of their acceptance and pledge of their final salvation.  This conclusion is theologically necessary to give to the doctrine of righteousness through faith its authenticity.  Nothing less could be fitting.

           

"For",  ('gar').  This verse gives the proof of our freedom from all condemnation.

           

"The law of the Spirit of life."  S+H give 'law' here the sense of 'authority'.  The word 'nomes'  frequently meant principle, rule, as well as that of law.   S+H., translate "the authority of the Spirit of life."  This makes good sense.  'The authority, sovereignty or power to rule of the Spirit of life in Christ Jesus has freed me from the authority or enslaving power of sin and death.'  Bt. suggests that law means religion, the new religion of the Spirit.  Certainly the Jewish background, where religion - its cult and ethics are understood as the expression of the law, makes it possible to understand as a synonym for religion.  It may be possible to understand law here as ' the authoritative religion of the Spirit.'

           

"The Spirit of life."  It is the Spirit who imparts life, and makes alive the dead.  This new life by the Spirit is the law of our new being.

           

"In Christ Jesus."  This law (authority or religion) of the Spirit operates in Christ Jesus, for it is His Resurrection life and power which makes it effective.  The activity of the Spirit is not independent of Christ, but is the manifestation and activity of the Risen Lord.  In Christ Jesus, that is, as incorporated into Him, we are freed and free - for in Him the ruling power of the Spirit who gives life, operates and acts to make us free.

           

"Made us free."   (aorist).  A.T.Robertson says that "in Christ Jesus" is predicate with freed.  It is in Christ that we are set free.

           

"The law of sin and death."  Here law is usually taken as authority or principle, but St., prefers "old religion."  Moule suggested that the law of sin and death is the Mosaic law.  This is denied by most interpreters for in chapter 7 Paul writes that the law is holy, righteous and good.  This is a very different account of the law.  It seems impossible to describe the Mosaic law as spiritual and then to say that it is the law of sin and death.  But Bt. has recently given his opinion that the reference is to the Mosaic law.  He translates, "the old religion which is abused by sin, and leads to death."  He writes, "This is evidently the law of Moses seized and perverted by sin, and consequently leading to death."  There is something to be said for this interpretation, and the phrase, "the law of sin and death" is an apt description of the religious experience of chapter 7, while chapter 8 in contrast expounds our deliverance, which the Spirit of life has effected for us in Christ Jesus.

           

8:3.       Law Versus the Gospel.    "For what the law could not do."  Literally: "a thing impossible for the law." (V.Taylor).   The law could not condemn sin to overthrow it and to liberate the sinner.  The nature of the law, in that it consisted of demands made upon men, was the reason of its weakness.  The law was weak through the flesh.  It was our lower nature that deprived law of any capacity to help.  The law could condemn the sinner to death, but it could not achieve the condemnation of the tyrant, sin, from which the sinner be set free.  The law prescribed what men should do, but the Gospel is the declaration of what God has done.  It is the story of God's mighty act in Christ.  Chapter 7 is an exposition of the inability of the law in that it was powerless through the flesh.

           

"God sending His Son."  The saving activity of God is not revealed in the law, but in the Gospel.  The words, "His own" are emphatic.  He sent His very Son.  The unique and special relationship of Christ as God's own Son is emphatic.

*   The immediate and personal activity of God  in the mission of Christ.

*   The costliness of the undertaking.  God spared not His own Son.

*   The greatness of the task.

This verse not only suggests the pre-existence of  Christ, but also His Eternal Sonship.  The whole point as to the costliness of the task, is lost if Christ is not the Eternal Son.

           

"Likeness."  In Phil.3:7, "becoming in the likeness of men," means He actually and truly became man, but in Rom.8:3, the meaning cannot be that the flesh or humanity of Christ was sinful humanity.  We must repudiate Bt's. suggestion that Christ took the same fallen nature that we ourselves have.  It does not appear however, that the word "likeness" means more than a semblance, and Vine's words are true, "The likeness, then expresses not the semblance, but the reality."  The flesh is not essentially or necessarily sinful.  Sin is an alien power which has gained mastery over the flesh, but the flesh is not necessarily sinful, and in the humanity of  Christ there was perfect freedom from sin.  Paul expressly says, "him (Christ) who knew no sin." (2.Cor.5:21).  Therefore Rom.8:3 must mean that Christ was sent in the likeness of the flesh of sin, and that it is the same flesh which is the seat of sin in mankind generally, though in respect of Christ's own humanity, there was no taint of sin in Him.  The words of S+H. deserve consideration.  The flesh of Christ is like "ours insomuch as it is flesh; 'like' and only 'like,' because it was not sinful."

           

The background of Paul's understanding of the term, "flesh", is the Old Testament, and the use of  the word 'basar' (flesh) to denote human nature in its frailty.  The flesh is not itself sinful, but it is marked by weakness, and this weakness made it easy for sin to invade human nature, and gain complete mastery over man.  The Son of God became Man, but sin gained no foothold in His humanity, though He possessed a body of flesh like other men.

           

Paul's language in this verse is startling and daring, but he certainly never doubted the sinlessness and impeccability of the Lord.  However, Paul certainly intends us to understand that the Son of God came into the very realm where sin had been so successful in establishing its master, but the Son of God was sent to destroy sin in its citadel and the sphere of its power.

           

"For sin."  - 'Peri hamartias'.   The R.V. has "as an offering for sin."  The N.E.B. has "as a sacrifice for sin."  The phrase is used in the LXX for the sin offering.  (See also Heb.10:8).  It is therefore likely that Paul thinks of Christ as the 'offering for sin'.  However, this meaning is not altogether certain.  Dy. translates "in connection with sin."  Moffatt "to deal with sin."  So also the N.E.B.mg.  This meaning is in accord with Paul's conception of sin as a tyrant that must be overthrown.  This verse can be compared with 2.Cor.5:21, "made sin" ('hamartian epoiesin').  B. takes this to mean 'subject to death', but Plummer suggests it refers to the sin-offering.  Rom.8:3 should also be compared with 6:10, "He died unto sin once for all."  Paul does not formulate any theory of  the account of  the Atonement, but the student should note such Scriptures as Rom.3:24-26;  8:1-4;  2.Cor.5:21;  Gal.3:13-14.  There is in the Cross a Divine judgment upon sin, but certain exaggerated language sometimes found in our hymns is not used by Paul.  Two features of Paul's understanding of the Atonement are important for Romans:-

*   Its Costliness.   The death of the Son indicates the costliness of the Divine undertaking.  This is the most costly thing that God has done.  It is the costliness of the saving Act that banishes any suggestion that God has been indifferent to sin.  It is rather this aspect of the death of Christ that reveals God's hatred of sin and His judgment upon it.  God spared not His Son.  Rom.8:32, makes it clear that the Atonement must be conceived in terms of  its costliness to God.

*   The Obedience of Christ.    Rom.5:19 clearly indicates the central place of Christ's obedience in relation to the Atonement.  Christ's obedience stands in contrast to Adam's disobedience.  If the disobedience of Adam was the cause of man's ruin, then it is by the obedience of Christ that men are constituted righteous.  The obedience of Christ was His obedience to death.  There is no thought of his keeping the law for us, or that the righteousness of Christ is imputed to us.  He did not establish for us a righteousness by keeping the law on our behalf.  It was rather the will of God that he should die for us.  It is his obedience to the will of God that constitutes his death a saving act - God's saving act.  God sent His Son to deal with sin, and Christ's obedience made the Commission and Accomplishment one.  The Son's obedience gave expression to the Father's Will.  The oneness of the Father and the Son is manifested in the Redemptive Act.

           

It is in Christ's Work that we discern His true relationship to the Father.  In his obedience to God, he condemned sin in the flesh.  It is not merely, as Bt. suggests, that he preferred to die than obey the dictates of sin.  The significant point was his obedience to God.  It was the will of God that he submit to death and by death expiate sin.  Sin puts forth its claim and authority in the form of death.  Therefore Christ submitted to death and, in his death, sin would establish its claim, but sin is cast in its suit, for Christ died not because he had sinned (he knew no sin), but in obedience to the Father's will.  It was the will of God that he die for sinners.  It is this that gave sin opportunity to press its claims, but sin was non-suited, for he died for our sins in obedience to the Father's will.  In the perfect obedience of Christ to God unto death is disclosed God's judgment upon sin.  It was the will of God that Christ die for sinners, and the efficacy of his death lay in his acceptance and accomplishment of the will of God.

           

"Condemned sin."   'Katakrino', "to condemn (someone)," "to decide the case against or pronounce judgment upon."  "It is what the Law was hindered from doing by the hold which sin had upon the flesh.  That hold is made to cease through the participation of the believer in the death of Christ.  Sin is, as it were, brought into court and the case given against it.  It loses all its rights and claims over its victim.  It is dispossessed, as one who is dispossessed of property."  (Sanday in Ellicott's Commentary).  "Henceforth when sin comes to prosecute its claim, it is cast in its suit and its former victim is acquitted".  (S+H).   It is in the death of Christ His Son, that God pronounced the doom of sin and brought its claims and authority over man to an end.

           

At a certain Bible-reading, a brother remarked, "sins are forgiven, but sin is never forgiven, but is condemned."  The brother in charge of the meeting disputed this statement, and at a subsequent meeting attempted to prove that sin is forgiven.  He was able to prove it is forgiven.  However, he argued that since it is put away, borne away, condemned, etc., it is right to assume it is forgiven.  This brother did not see that Paul personified sin.  How can sin be both condemned and forgiven?  In chapter 6 we learn that the slaves of sin are freed by the death of Christ, but it is impossible to think that the former tyrant should escape judgment.  The death of Christ which frees the slave also pronounces judgment upon the tyrant.

           

In chapter 8 a further step is taken, the other side of deliverance is shown.  The slave is set free and the cruel tyrant is condemned.  However, the phrase, "for sin" is to be understood, it at least describes the method or means by which sin was condemned in the flesh.  In the Cross of Christ is demonstrated where God stands in respect to sin.  It is under His condemnation.

           

"In the flesh."   A.T.Robertson (Grammar) says, "in the flesh" goes with "condemned", not with "the sin."  "It is not sin in the flesh of Christ, but condemnation of sin that took place in the flesh of Christ."  There is no suggestion of sin in the humanity of Christ Jesus, though the idea is present that the flesh is the sphere where sin had established its mastery.  This is true of all men, except the Lord Jesus, but on the Cross he was made sin for us.  He took our place and there by Divine appointment and in his flesh, God effectively gave judgment against sin.  So sin was judged and dethroned in the very citadel of its power.  The old tyrant has been put out of court.  In this verse sin and condemnation are associated.  The verse then has in view not our deliverance from the power of sin alone, but includes our deliverance from sin's doom.  These two things are inseparable in Paul's theology.  Justification by faith involves freedom from sin's tyranny.  The Cross delivered us from sin's doom that we might be delivered from sin's power.  The 'no condemnation of 8:1 stands upon the condemnation of sin in 8:3.

           

8:4.       Fulfilment.   "That the righteousness of the law." A.V; "ordinance," R.V;  "requirements," R.V.M;  "just requirement," R.S.V; "commandment," N.E.B.  'Dikaiosune' is the word usually translated "righteousness' in Romans, but here we have 'dikaioma'.  Now 'dikaioma' is used in several senses.  In the LXX commonly means, requirement, regulation, ordinance, but in Rom.5:16, 'justification' and in 5:18, 'righteous deed' or 'act of righteousness'.  Its meaning in 3:4 is not altogether clear.  N. takes it as justification.  In favour of this is its contrast to 'condemnation'.  In this chapter (8:1,3).  We have already seen from 5:16,18 that 'dikaioma' stands in contrast to condemnation.  Unfavourable to N's. interpretation are the concluding words of the verse, might be, "fulfilled in us who walk not according to the flesh, but according to the Spirit."  The word 'fulfilled' in connection with our walk suggests that Paul has in view the ethical idea of the law and especially as the expression of the will of God.  This reference to the 'walk' points to the Christian life in its practical manifestation.  There also seems a parallel with Gal.5.  The epistle to the Galatians is closely related in thought; whatever be the actual date the epistle was written.  In Gal.5, Paul enjoins Christians to walk by the Spirit, and they shall not fulfil the lust of the flesh (5:16), and again, that if we live by the Spirit, by the Spirit also let us walk (5:25).   The whole passage in Galatians should be closely studied.

           

The meaning of Romans 8:4 is that the law's demand for righteousness, its requirement of practical righteousness, is realized in the people who walk according to the Spirit.  L. writes, "The mission of the Son had its object to provide an ultimate consummation to what had been the basic purpose of the law, namely, the reprobation of sin which now at last was clearly exposed and recognized as sin.  The result is that he who accepts this exposure of sin and submits to the inner spiritual consequence, encounters the essential will of God; accomplishes the law, not by particular acts which are in conformity with the law, but above all, by the fundamental attitude of the whole being.  Gal 5 further helps us, for there we read that love to one's neighbour fulfils the law.  Righteousness in its social manifestation is love to one's neighbour.  (Gal.5:13-14;  Rom.13:8-10).

           

The law was intended to expose sin and reveal its true character. However it is in the Cross that sin has been completely and finally exposed.  Sin was condemned by the sacrificial work of Christ.  It is then only from the standpoint of the Cross that we can see the true intention of  the law, its exposure of sin and its demand for love to one's neighbour.  This demand is fulfilled in those who walk according to the Spirit, and in Gal.5:10 we read, "But if ye are led by the Spirit ye are not under the law."  The Christian is not in bondage to a written code of precepts, for such legalism is productive of strife and division.  They who are led by the Spirit bear the fruit of the Spirit, and "against such there is no law." (Gal.5:22-23).  The law of our land requires parents to care for their children, but most parents fulfil this requirement though hardly aware that such a law exists.  Their care for their children arises from parental love.  The Christian who walks by the Spirit, experiences freedom from legalism, but in the measure he walks in love towards his fellowmen, he fulfils the noblest ideal of  the law.

           

8:5-9.    These verses supplement and explain the concluding words of 8:4.  They set out the difference between flesh and Spirit and help us to understand the quite different character of the two spheres, flesh and Spirit.  In these verses, the R.V. sometimes uses a small 's'  where the A.V. has a capital.  Darby notes the difficulty of translating 'pneuma' or spirit, "not in giving it when the Holy Spirit is simply spoken of personally. There it is simple enough.  But the dwelling in us, our state by it, and the Holy Spirit itself, are so blended as to make it very difficult, because  it is spoken of as our state, and then as the Holy Ghost.  If it be put large, we lose the first, if small, the Spirit personally."  The N.E.B. follows the R.V. in giving 'spiritual level', etc., but the R.S.V. Bt. also F.F.Bruce and G.O. Griffith in their respective paraphrases, translated, 'flesh' without the capital, and spirit with the capital.  This is more satisfactory, for Paul is not writing of the human spirit as such, and the spiritual sphere, state, or level, of which he writes, is that formed by the Holy Spirit, and is inseparable from His presence and activity.

           

8:5.       Different outlooks.   The verb "mind" is 'phroneo', "set one's mind on, be intent on."  It includes the activity of reason, affection and will.  It is the whole tendency and outlook of the mind.  Those whose guiding principle is the flesh are described as "they that are after the flesh."  The things of the flesh dominate their lives.

           

8:6.       Diverse fruit.   The noun 'mind' here is 'phronema', "way of thinking, aim, aspiration, striving.  S+H. defines it as the general bent of the thought and mind.  This word is not to be confused with 'nous' - used in the final verse of chapter 7.  The 'nous' is the highest human faculty which is able to discern and approve that which is good.  The mind ('phronema') whose interests centre in the flesh is doomed to death. (See 6:21).  Death is the fruit and end of such things.  Compare 'the mind of the Spirit' with 'the law of the Spirit'. (8:2).

           

8:7.       Insubordination.   This verse explains why the distinction affirmed in verse 6 is true.  The mind of the flesh 'is' enmity against God.  This is its essential nature.  It is not merely "at enmity" but is enmity against God.  Its hostility springs from its own nature.  Note the contrast:-

A.         The mind of the Spirit - life and peace.

B.         The mind of the flesh - death and enmity.

8:8.       An impossibility.   The conclusion is that they who are in the flesh cannot please God.  Note the inability of the flesh:-

A.         To obey.                       8:7.

B.         To please.         8:8. (compare 8:3).

The words, "in the flesh" do not mean "in the body" or "in this life," but they designate the unregenerate state.  It describes the man as part of Adam's humanity and not as incorporate into Christ and indwelt by His Spirit.  Such a man lives on the level of his lower nature which is opposed to God.  The apostle writes in characteristic terms to show the great gulf fixed between flesh and spirit.  It is important for Christians to discover these two opposing dimensions, though he hastens to say that the Christian lives in the dimension of the spirit and this is a practical possibility to all Christians, for the Spirit of God dwells in all who have been incorporated into Christ.

           

8:8-11.  The Spirit of God is the Spirit of  life and resurrection.  

           

8:9.       God's Seal.   "But ye are not in the flesh."  Paul sometimes uses 'flesh' in an ethical sense.  These people were certainly in the body, but they were no longer in the flesh.  They were no longer carnally minded, hostile to God, unsubordinate to His law (or will), and unable to please Him.  Paul writes of a new manhood or humanity, which he distinguishes as 'in the Spirit' rather than 'in the flesh'.  The proof of this new state and experience is that the Spirit of God dwelleth in them.  This verse suggests that 'in the Spirit' designates a state and is distinguished from the Person of the Holy Spirit.  On the other hand, these two things are inseparable.  At one moment the emphasis is upon the Personality of the Spirit of God; at another moment His creative activity is underlined.

           

8:9.       The words, "if so be" come as a gentle challenge.  The indwelling of the Spirit of God is the mark or seal of our acceptance with God.  S+H. note that 'oikoi en' denotes a settled permanent penetrative influence.  The Spirit of God has His settled home in the believer.  This is an abiding seal that we belong to God, for Paul's central idea in this verse is that the Spirit of God dwelling in us is the proof of our new relationship to God.  This is clearly borne out by the last sentence of 8:9.  The Spirit of Christ is the Spirit of God.  This identification is supported from the context.  He is designated the Spirit of Christ, for Christ gives Him to all his own.  As the Spirit of Christ He bears witness to Christ and that we are Christ's.  This idea of possession is further emphasized by the words "does not belong to Him," for they express the alternative to having the Spirit.  But though the central idea of the designation, "Spirit of Christ," is possession or belonging to Christ, it does not exclude His activity as witnessing to Christ and producing the life, spirit and character of Christ in His own.  It is dangerous teaching to isolate the activity of the Risen Christ.  This verse implies the truth of the Trinity.

           

8:10.     Communion and Hope.   "But Christ is in you."  These words suggest the completeness of Christ's possession of his own.  He is in us and that with a view to the fullness of life.  (Compare Col.1:27).  The Christian is "in Christ" and Christ is in the believer, for he dwells within and possesses the Christian through his Spirit.  The Spirit of God is interpreted as the Spirit of Christ, but it is not necessary to conclude that Christ and the Spirit of God are identical.  But since Christ dwells in the believer through the Holy Spirit, He is the Spirit of Christ.

           

"The body is dead."  - Compare the following:-

*   "The body is dead."  8:10.

*   "Your mortal bodies."            8:11.

*   "Ye must die."           8:13.   "About to, or destined to die."

The body is subject to death and doomed to die, because of or as the result of sin.  (5:12-21).

           

"But the Spirit is life."   The R.V. and the N.E.B. have the small 's',  but it cannot mean the human spirit in contrast to the body.  However, the human spirit is the central and focal point of the activity of the Spirit of God.  Paul is thinking of a new state or power of life that operates in the believer's life through the indwelling of the Holy Spirit.  The gift of justification by faith, see N.E.B., "because you have been justified."

           

8:11.     "The Spirit of Him."  i.e. God.   The Spirit can at one moment be thought of as the Spirit of Christ and at another moment the Spirit of God.  The resurrection of Jesus is ascribed to God.  It was distinctly His will and purpose.  The Spirit of God was the Agent who accomplished the work of resurrection.

           

"Raised up Jesus."   Note the name Jesus standing alone.  This lays stress on His manhood - the Man Jesus.  It is by this Man that shall come the resurrection from the dead.  God raised up Christ as the Firstfruits from among the dead.  Paul indicates in this verse the distinctive character of the Spirit who dwells within us, for He is "the Spirit of Him that raised up Jesus from the dead."  This designation of the Spirit is significant, and indicates that He dwells within us as the Pledge and Power of the resurrection of the body.  The Spirit of God is the Pledge within us for Christ is our Pledge and Firstfruits at the right hand of God.  The presence of the Spirit within us, guarantees that God who raised up Christ Jesus, will also make alive our bodies now still subject to death.  In this verse it is repeated that the Spirit of God dwells within us.  This point is emphasized, for this is proof and guarantee of the deliverance of the body from death.  The second occasion gives the word, "dwell" a more intensive form, emphasizing the inwardness of His power and influence.  There is a difference of reading among MSS. as to this verse.  Some read, "because of His Spirit that dwelleth in you," and so emphasizes the role of the Spirit as the Pledge of the resurrection.  But most MSS. favour "through His Spirit that dwelleth in you," suggesting His Agency.

           

The passage as a whole suggests that the Spirit is both Pledge and Agent.  The thought of the necessity of the deliverance of the believer's body has been present since chapter 6.  Its final and complete deliverance from sin and death is assured.  The word 'quicken' signifies "make alive."  The context points clearly to the resurrection.  The indwelling of the Spirit proves:-

*   That we are Christians and no longer live on the level of the flesh, for we are Christ's people.

*   That we shall certainly be raised to live with Christ.  The Triune God is engaged in our salvation.

           

8:12-17.            The Holy Spirit is proof and witness of a new filial relationship with God.

           

8:12-13.   The practical application to our present state of the truth that the Spirit gives life.

           

8:12.     Freedom.   We have no obligation to the flesh to live after the flesh.  That way of living ends in death.  To live after the flesh is to live for self, for this life and the present world.  The Spirit has given us the freedom of life.

           

8:13.     Mortification.   This verse brings us back to chapter 6.  The believer must reckon himself dead to sin.  However, to mortify or put to death the deeds of the body he needs power.  The fundamental assumption of this chapter is that there is power available.  The Christian is not under any claim to live after the flesh and to obey its dictates and desires.  If such was the case then there would be no future but death.  Life is found in putting to death the deeds of the body.  It is the presence of the Spirit of God who gives power, the moral enthusiasm to slay the sinful deeds of the body.  He is able to make the deliverance described in chapter 6, a practical reality in our lives.

           

8:14.     Spiritual Leadership.   The Spirit of God is our leader.  The Christian is not provided with a long list of legal directions, but he is given direction.  The leading of the Spirit is not confined to church-meetings, but covers the whole life.  In Gal.5:18, "But if ye are led by the Spirit ye are not under law."  The law has been superseded by the personal leadership of the Spirit.  This does not mean a deterioration of moral standards but is descriptive of those who have put to death the deeds of the body, by the Spirit.  In Gal.5 the leading of the Spirit is matched with the demand that we walk in the Spirit.  These two things go together.  We are assured that if we walk in the Spirit, we shall not fulfil the lust of the flesh.

           

Verse 14 does not mean that some believers may not be sons of God, for in Gal.3:26, Paul distinctly writes, "For ye are all the sons of God through faith in Christ Jesus." R.V.  The reference to baptism in Gal 3:27 confirms this application to all Christians and that from the beginning of their Christian lives.  So we take Rom 8:14 to mean that the evidence of sonship, the distinctive character of the sons of God, is that they are led by the Spirit.  In Gal.5 the leading of the Spirit is set in contrast to law.  This helps us understand 8:14.  It is the new principle of living which characterizes the sons of God in that they walk in the will of God and have deliverance over the flesh.  Under law there was no experience of sonship, for this is only possible through the power and leadership  of the Spirit. (Gal.4:1-7).

           

In 8:14 the Greek is rightly rendered "sons", for 'huios' means son, but in verse 16, a different word is used, signifying "children." 'Teknon' means a child or descendent.  Christians are sons and children.  Probably "children" stresses relationship, while sons suggest also a certain maturity.  The maturity that is here envisaged does not stand in contrast to the inexperienced and young in faith.  It rather stands in contrast to the fancy and servitude of those under the law. (Gal.4:1-7).

           

8:15.     Adoption.   This verse marks the difference between the former bondage to fear and the new liberty and confidence that belongs to sons.  The words, "spirit of bondage" is understood by K., as "temper, state of mind."  This is the meaning K., gives to 'preuma' or spirit.  While the words 'spirit of adoption', K., suggests, refers to both the 'state of mind' and to the Holy Spirit.  The reference to the Holy Spirit is evident.  Paul ascribes personality to the Holy Spirit, but he uses the word, 'spirit' in a wider sense, meaning energy, power, temper.  Some such explanation is required in this chapter, in which the Holy Spirit and His Personality are both maintained, but activity in the believer is also included.  Adoption is 'huiothesin', "the placing in the condition of a son."  Paul points to the new Christian feeling of filial liberty and confidence as proof they are really sons of God.  Christian experience testifies to a new freedom in prayer.  We are conscious of a new liberty in approaching God.  The Spirit of slavery and the life of fear are gone.  There is an awareness of sonship that enables us to cry, "Abba Father."

           

"We cry."   'Krazo', usually means to "cry aloud."  The presence of the Spirit of God in the early church was marked by great enthusiasm.  Paul could appeal to this as evidence of sonship.  The special content of their enthusiastic cry was, "Abba Father."  The Greek is "Abba Father."  The same phrase occurs in Mark 14:36; Gal.4:6.  'Abba' is Aramaic for Father.  The Greek 'Pater'  is derived from the root meaning, "to protect." (A.T.Robertson). The loud cry, "Abba Father" shows how intensely conscious they were of their adoption.

           

8:16.     Witness.   The new feeling of filial enthusiasm and the mastering conviction they were children of God was no misguided and mistaken enthusiasm.  Such enthusiasm and convictions were inspired, promoted and corroborated by the Spirit Himself.  He is the source of these new persuasions, desires and spiritual promptings that Christians experience.  He bears witness to God along with our spirits; giving new filial confidence and sentiments.  Note the better rendering "the Spirit Himself."  It is a person who bears witness.  He bears witness, not only 'to'  but  'with'  our spirit.  He joins our spirit in crying "Abba Father."  The special testimony of the Spirit of God is that we are children of God.  This verse suggests that the human spirit is the focal centre of the Spirit of God's activity.

           

8:17.     Heirship.   The certain conclusion is that: if children, then heirs.  Our future is sure and our inheritance is guaranteed.  Christ is the heir of all things and we are joint-heirs, co-heirs with Him.  The idea of an inheritance for God's people is an Old Testament conception.  Paul especially links this conception of heirship with our title as children.  The slave has no claim to the inheritance but, through adoption, God has made us fellow heirs with Christ.  Our present sufferings cause many to doubt the certainty of their sonship and their final salvation.  Christians must regard their sufferings as further proof of their future glory.  They are heirs of the glory to be revealed.  The words, "if we suffer with Him" suggest that it is part of His will for His own and that His sufferings cast a new meaning upon all the sufferings of His people.  Christ suffered on the Cross and then entered into His glory.  So too, the sufferings of the children of God shall end in being glorified with Christ.  Note the word "together" for it indicates that the sufferings of the children of God is suffering with Christ, and will issue in our being glorified with Him.

           

8:18.     The Arithmetic of Grace.   This verse confirms the conclusion that all the sufferings of this present time are, for the Christian, suffering with Christ.  The sufferings of Christ have given a new meaning to all our existence.

           

"I reckon", 'Logizomai'.  This word expresses the strongest assurance and conviction.  The sufferings of this present life are not worthy (not deserving) of comparison (or consideration) with the glory which is certainly to be revealed to and in us.  The main point of the verse is the certainty and greatness of the glory.  (See 2.Cor.4:17).

           

8:19.     World Destiny.   This verse continues to emphasize two things, the greatness and certainty of the glory.  The whole Creation eagerly awaits and expects the manifestation of the sons of God.  For "creature" A.V.; "creation" R.V.; the N.E.B., has "created universe." 'Ktisis' Godet defines 'apokaradokia', "earnest expectation,"  "to wait with the head raised, and the eye fixed on that point of the horizon from which the expected object is to come."  The creation longs for the manifestation (their adoption) of the sons of God.  That longing and expectation must have been given by God.  The manifestation signifies that we will be visibly and publicly glorified with Christ.  This is the great event for which creation is eagerly waiting, and Paul finds in this, proof of the greatness and certainty of the coming glory.

           

8:20.     Decreed Hope.   The creation was subject to vanity.  'Mataiotes' is vanity, emptiness, unreality, purposelessness.  This subjection to vanity was not its own choice, but God subjected it to frustration and vanity. In so doing this God has been working out His own purpose.  The creation therefore has hope, for this is God's will concerning it.  The nature of its subjection is that it has been subjected in hope.

           

8:21.     The Regeneration.   The creation shall be delivered at the moment of the manifestation of the sons of God.  It shall be no mere spectator at that great event, but shall share the liberty and splendour of the sons of God.  See such scriptures as Matt.19:28; Acts 3:20-21; 1.Cor.15:26.

           

8:22-26.    Germinal Groans.  

We have in these verses three groans:-

*   The groaning creation.

*   The groaning of the children of God.

*   The groaning or inexpressible longings of the Spirit.

These are brought forward to show there must be something better to come.  The present state of things cannot be the completion of God's purpose.  All such groanings testify to the present imperfection and straitness and that they were intended for better things.

           

8:22.     Groaning Creation.   'Sunstenazo', "groan together"; "groans in all parts." N.E.B. The universe groaning in all parts points to one conclusion, that this cannot be its complete and final state.  Its groaning together is the expression of a purpose that God is working to its final goal.

           

8:23.     Firstfruits.   'Sustenazo' means "lament, sigh, groan together (with)."  Schonfield has "moan to themselves."  Creation is not alone in its sighing and groaning, for surprising as it may seem, even we ourselves also, which have the firstfruits of the Spirit, sigh and lament within ourselves (not outwardly) waiting for our adoption, the redemption of our body.

           

'Aparche' is rightly translated, "firstfruits," but the word was also used in another way with which Paul must have been familiar.  It was used as a  technical term for the birth certificate of a free born citizen.  The parents presented their son to the magistrate, and being established by witnesses that the boy was freeborn or a free citizen by birth, the magistrate issued an 'aparche' or birth certificate.  This use of 'aparche', illustrates this verse.  "Even we who have the birth certificate of the Spirit, having been registered as free citizens, and that adequately established by the Spirit, even we long for the day when we shall fully realize our sonship.

           

The particular matter of our longing and praying, is the redemption (deliverance) of the body.  This is our experience while we wait for the adoption.  'Apekdechomai' means, "to wait eagerly."  Our filial relationship is expressed in four terms:-

*   Sons.                                               8:14.

*   Children.                               8:16-17.

*   The Spirit of Adoption.          8:15.

*   The Adoption. (Future).          8:23.

It is the event of the redemption of our bodies, when we enter into our inheritance.

           

8:25-25.            Paul discusses the difference between sight and hope.  Hope must use patience, for it concerns not only the unseen, but future things.

           

8:24.     Hope.   "For by hope were we saved." R.V.  The word "saved" is in the past tense, while "hope" is dative in form, and could mean, "by", "with", "in", "for".  We are not saved by hope, but we have been saved "in" or "for" hope.  Our salvation is not yet consummated, but we have been saved in hope of glory.

           

8:25.     Endurance.   A thing that is hoped for must still be future and unseen.  Therefore hope must contend with discouragement and delay - and it must be steadfast and patient.

           

8:26-27.            The Spirit of God assists us in our present weakness.

           

8:26.     Help.   The Spirit sympathetically shares our weakness and lends a hand to help us.  The word, "helpeth,"  'sunantilambano'.  Robertson in his grammar, p.573, writes, "The Holy Spirit lays hold of our weakness along with (sun) and carries His part of the burden facing us (anti) as if two men were carrying a log one at each end.  The Spirit comes to our aid to help us and shares our load.  The assistance of the Spirit is especially in prayer, "in the same way," N.E.B.

           

Paul has been speaking of the groaning creation and the believer himself groans inwardly. He now writes that in the same way the Spirit with inarticulate groanings comes to our aid and strengthens us in prayer that we may endure.  Paul has spoken of the need of endurance, and if endurance is sustained by prayer, the Spirit sustains us in our feebleness to pray.

           

The word "weakness" is 'astheneia'.   Paul could glory in his weakness that the power of Christ may rest upon him. (2.Cor.12:10).  One particular and important aspect of our infirmity is that we do not know how to pray as we ought.  We neither know how or what to pray for nor how to express ourselves.  Paul says, "We know not."  Our ignorance is our weakness.  The Christian prays in the Spirit who imparts an enthusiasm and intensity.

           

"The Spirit Himself maketh intercession for us."   The words, "maketh intercession" suggest that the Holy Spirit within us prays for us and evokes within us sighings and longings which cannot be uttered.  'Alaletos', means "unexpressed or wordless,"  "sighs too deep for words." (Bauer).  If we seldom pray, we shall seldom realise the benefit of His intercession.

           

This chapter contains two intercessors:  The Holy Spirit (8:26) and Christ (8:34).

           

8:27.     Omniscience.  It is God that searches the hearts of men.  He knows and understands those "sighs" too deep for words.  The intercessory ministry of the Spirit is not independent of us but within and through us.  God has perfect knowledge of the intercession of the Spirit.  There are many sighings and feelings within our hearts which we ourselves cannot understand, but they are fully known to God; for He knows the mind of the Spirit who maketh intercession for the saints according to the will of God.  If we would profit from this intercession, we must pray often.

           

Throughout this chapter the idea is present that the indwelling and ministry of the Spirit of God guarantees the full and final realisation of salvation.

           

It is fundamental to Paul's argument that all justified by faith possess the Spirit of God in all the fullness of His activity and blessing.  This is a fundamental conviction of the chapter.  It is to this that Paul appeals as proof that we are sons of God.  No other chapter in the New Testament gives us such a full picture of the spiritual life of the Christian as one possessing the Spirit.  It is clearly assumed that we have the Spirit if we belong to Christ.  There is no suggestion of praying for the Spirit, nor for a greater fullness.  The Christian is seen as endowed with the Holy Spirit in all the fullness of His power and His manifold activity.  Note the following verbs which emphasize His Deity, Personality and extensive activity.

*   Dwelleth.                  8:9, 11.             *   Quicken.                   8:11.

*   Mortify.                    8:13.                 *   Led.                         8:14.

*   Beareth Witness.       8:16.                 *   Helpeth.                    8:26.

*   Maketh Intercession.  8:26-27.

These seven verbs give a clear picture of what it means to walk in the Spirit.  This chapter teaches what is fundamentally true of all Christians.  It is also clear from Paul's epistles as well as from Christian experience that not all Christians are spiritual.  Paul reproves the Corinthians for their carnality, though in the matter of spiritual gifts they were greatly endowed by the Holy Spirit.  The Christian has the Spirit of God, but it is equally important that the Holy Spirit have practical control of the life and walk of the believer. 

What can we do to experience in greater measure the power and presence of the Spirit of God?

*   Study the doctrine of the Holy Spirit so that we might regain its meaning and importance as seen in the Bible and in the history of the Church.

*   Walk in the Spirit.  This is an exhortation that we are given.  To walk in the Spirit requires self-committal and obedience, and it also requires prayer.  In the New Testament, the experience of the Holy Spirit is associated with prayer.  It is by means of prayer that we realise His presence, guidance and power.  While we have no New Testament instances of praying to the Spirit and, in view of this chapter, it is not a question of praying for the Spirit, but we certainly must pray in the Spirit.

*   The New Testament associates the doctrine of the Spirit with the Church.  It is in the fellowship of the Church we especially experience His power and presence.  The presence of the Holy Spirit is basic for the unity of the Church.  But there is a doctrine of the Spirit that menaces the unity of the Church.  This was the case at Corinth and is always the case when the presence, manifestation or fullness is made to conform to a particular pattern of experience.  It then produces men who think they have something that other members of the Church do not have.

*   The Lord Jesus Christ must always have the central place.  The Christian life is the appropriation of Christ.  The Comforter glorifies the Son.  It is in our complete response to Jesus Christ that we shall rightly experience the blessing of the Holy Spirit.

8:28-30.            The assurance of final salvation rests firmly on the eternal purpose of God.

           

8:28.     The final goal.   There is some uncertainty as to the construction of this verse.  Compare R.C;  R.C.M;  R.S.C;  N.E.B.   However, the general message is clear.  It declares God's providential care for His people, and His purpose concerning them.  The "all things" include the trials of this present life - "the sufferings of this present time," and the groaning of the creation; the groaning of God's children, and of the Spirit.  The verse expresses Paul's firm conviction that whatever happens to the children of God, it has a place in God's purpose.  The Christian can count upon God's providential care and help.  The providential care of God is here associated with His redemptive purpose.

           

The "all things" of God's providential goodness is for “them that love God.”  It is the man who trustingly loves God that discerns God's providential care in his life.  But Paul does not leave us to think that men merit God's care by their love for Him, but His care is rooted in His love and mercy to them, as is clearly expressed in the concluding words, "to them that are called according to His purpose." (1.Cor.8:3, 20, 30).  These two verses explain the last words of verse 28.

           

The Christian must not neglect the great truth of Predestination.  Karl Barth insists that this doctrine is first and last in all circumstances the sum of the Gospel.  Often Christians avoid the truth of Election and Predestination.  It has been a subject of much controversy, and the central problem has been to reconcile God's sovereignty in election with human freedom and responsibility.  Calvinism stresses the Divine sovereignty, and Arminianism stresses human freedom and individual choice.  Divine sovereignty and human freedom have been likened to railway lines, (Lehndorf); we must run on both lines for a balance Christian Theology and experience.  Divine sovereignty does not clash with human freewill, choice and responsibility, for God is able to work out His sovereign purpose without violence to human freedom (Caird).  Predestination is a truth to greatly encourage our faith, for it shows the greatness of our salvation in:-

*   Grounding it in the eternal will of God.

*   Showing salvation to be wholly an act of God.

*   Assuring us that God will certainly bring the process of salvation to consummation.

The intention of these verses is to declare that those who are called according to His purpose are called according to an eternal purpose.  Its great stages are clearly defined and related.  Our calling will not be repudiated by God.

           

8:29.     The Purpose.   Those who love God are known by God, and they are also foreknown by Him.  The word "foreknew" R.V. can be taken to mean that God foreknew the circumstances about all men.  He therefore foreknew how every man would react to the Gospel.  God therefore could predestinate men to salvation because He knew beforehand that they would receive the Gospel.  Beet, an Arminian, writes, "God foresees what every man will do."  But it is questionable that this is all the Scripture means, something more seems expressed that the bare idea of knowing beforehand.  God's foreknowledge of His people is a thing expressed elsewhere in Scripture and, as S+H point out, in such places the word means, "to take note of,"  "to fix regard upon."  (See Psa.1:16;  144:3;  Hos.13:5;  Amos 3:2;  Matt.7:23). 

           

God's foreknowledge of His people involved a certain relationship or special interest in them.  This means, on God's part, an election or choice of those upon whom He has set His love.  (Compare Eph.1:4-5, where election precedes predestination.  To foreknow is to choose with a view of bringing into a special relationship.

           

"Did predestinate" A.V.;  "Foreordain" R.V.  'Proorizo'.  This word looks to the completion of our salvation, for it does not read “foreordained to believe,” but “foreordained to be conformed to the image of His Son.”  Mr C.F.Hogg once remarked, "Predestination is not concerned with destiny, but with character."  The Christian salvation shall be completed in the Christian’s conformity to God's Son. (Phil.3:21; 1.Jn.3:2).  God's purpose is that His Son should be "the Firstborn among many brethren."  This denotes Pre-eminence, but includes the thought "first in kind," for Christ was glorified that all be conformed to His image.  As such, He is Pre-eminent among His brethren.

           

Teachers among the Brethren Assemblies have never been happy with the title 'Elder Brother' and have always felt that a much more dignified title is, "Firstborn among many brethren."

           

8:30.     Epochs of Salvation.   This verse has been called the golden chain of salvation.  Four mighty links.  If we include the word, "foreknew" of 8:29, we have five golden links.  Each word is in the past tense.  Paul marks the certainty of our being glorified by placing it also in the aorist tense.  In the purpose of God, it is an accomplished thing.  These two verses are a strong argument for the eternal security of the believer.

           

8:31-39.            Paul's song of praise for God's unchangeable love in Christ Jesus.  These verses are marked by triumph and confidence in God.  They bring this section of the epistle to a triumphant conclusion.  The aim of this chapter is to show our deliverance, security and victory.  It sets forth the security and certainty of final salvation of all who are in Christ Jesus.

           

"God is for us."  It is God that justifieth.  Christ died, was raised, and is seated at the right hand of God.  Christ is our Intercessor, and the old accuser cannot stand in His presence.  None shall separate us from the love Christ has for us.  "Nothing can separate us from the love of God that is in Christ Jesus."  At the conclusion of this section of the epistle Paul fittingly brings us back to the love of God.  This love is especially His loving purpose to fulfil all His will concerning His children.  No foe can separate us from God's love manifested in the fulfilling of His purpose to bring us to final salvation.

           

"We are more than conquerors." This points to the completeness and greatness of the victory.  The Christian salvation arms us for all life's trials.  It overcomes any such tragedy as besets human life.