Romans 8:1

Romans 8:1-4 1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. [237] 1. Nulla igitur condemnatio est iis qui sunt in Christo Iesu, qui non secumdum carnem ambulant, sed secundum Spiritum. 2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 2. Lex enim Spiritus vit? in Christo Iesu, liberum me reddidit a lege peccati et mortis. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 3. Quod enim impossibile erat Legi,eo quod infirmabatur per carnem,misso Deus Filio suo in similitudine carnis peccati, etiam de peccato damnavit peccatum in carne; 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 4. Ut justificatio Legis impleretur in nobis qui non secumdum carnem ambulamus, sed secundum Spiritum. 1. There is then, etc. After having described the contest which the godly have perpetually with their own flesh, he returns to the consolation, which was very needful for them, and which he had before mentioned; and it was this, -- That though they were still beset by sin, they were yet exempt fiom the power of death, and from every curse, provided they lived not in the flesh but in the Spirit: for he joins together these three things, -- the imperfection under which the faithful always labor, -- the mercy of God in pardoning and forgiving it, --and the regeneration of the Spirit; and this indeed in the last place, that no one should flatter himself with a vain notion, as though he were freed from the curse, while securely indulging in the meantime his own flesh. As then the carnal man flatters himself in vain, when in no way solicitous to reform his life, he promises to himself impunity under the pretense of having this grace; so the trembling consciences of the godly have an invincible fortress, for they know that while they abide in Christ they are beyond every danger of condemnation. We shall now examine the words. After the Spirit. Those who walk after the Spirit are not such as have wholly put off all the emotions of the flesh, so that their whole life is redolent with nothing but celestial perfection; but they are those who sedulously labor to subdue and mortify the flesh, so that the love of true religion seems to reign in them. He declares that such walk not after the flesh; for wherever the real fear of God is vigorous, it takes away from the flesh its sovereignty, though it does not abolish all its corruptions. 2. For the law of the Spirit of life, etc. This is a confirmation of the former sentence; and that it may be understood, the meaning of the words must be noticed. Using a language not strictly correct, by the law of the Spirit he designates the Spirit of God, who sprinkles our souls with the blood of Christ, not only to cleanse us from the stain of sin with respect to its guilt, but also to sanctify us that we may be really purified. He adds that it is life-giving, (for the genitive case, after the manner of the Hebrew, is to be taken as an adjective,) it hence follows, that they who detain man in the letter of the law, expose him to death. On the other hand, he gives the name of the law of sin and death to the dominion of the flesh and to the tyranny of death, which thence follows: the law of God is set as it were in the middle, which by teaching righteousness cannot confer it, but on the contrary binds us with the strongest chains in bondage to sin and to death. The meaning then is, -- that the law of God condemns men, and that this happens, because as long as they remain under the bond of the law, they are oppressed with the bondage of sin, and are thus exposed to death; but that the Spirit of Christ, while it abolishes the law of sin in us by destroying the prevailing desires of the flesh, does at the same time deliver us from the peril of death. If any one objects and says, that then pardon, by which our transgressions are buried, depends on regeneration; to this it may be easily answered, that the reason is not here assigned by Paul, but that the manner only is specified, in which we are delivered from guilt; and Paul denies that we obtain deliverance by the external teaching of the law, but intimates that when we are renewed by the Spirit of God, we are at the same time justified by a gratuitous pardon, that the curse of sin may no longer abide on us. The sentence then has the same meaning, as though Paul had said, that the grace of regeneration is never disjoined from the imputation of righteousness. I dare not, with some, take the law of sin and death for the law of God, because it seems a harsh expression. For though by increasing sin it generates death, yet Paul before turned aside designedly from this invidious language. At the same time I no more agree in opinion with those who explain the law of sin as being the lust of the flesh, as though Paul had said, that he had become the conqueror of it. But it will appear very evident shortly, as I think, that he speaks of a gratuitous absolution, which brings to us tranquillizing peace with God. I prefer retaining the word law, rather than with Erasmus to render it right or power: for Paul did not without reason allude to the law of God. [238] 3. For what was impossible for the law, etc. Now follows the polishing or the adorning of his proof, that the Lord has by his gratuitous mercy justified us in Christ; the very thing which it was impossible for the law to do. But as this is a very remarkable sentence, let us examine every part of it. That he treats here of free justification or of the pardon by which God reconciles us to himself, we may infer from the last clause, when he adds, who walk not according to the flesh, but according to the Spirit For if Paul intended to teach us, that we are prepared by the spirit of regeneration to overcome sin, why was this addition made? But it was very proper for him, after having promised gratuitous remission to the faithful, to confine this doctrine to those who join penitence to faith, and turn not the mercy of God so as to promote the licentiousness of the flesh. And then the state of the case must be noticed; for the Apostle teaches us here how the grace of Christ absolves us from guilt. Now as to the expression, to adunaton, the impossibility of the law, it is no doubt to be taken for defect or impotency; as though it had been said, that a remedy had been found by God, by which that which was an impossibility to the law is removed. The particle, en ho, Erasmus has rendered "ea parte qua -- in that part in which;" but as I think it to be causal, I prefer rendering it, "eo quod -- because:" and though perhaps such a phrase does not occur among good authors in the Greek language, yet as the Apostles everywhere adopt Hebrew modes of expression, this interpretation ought not to be deemed improper. [239] No doubt intelligent readers will allow, that the cause of defect is what is here expressed, as we shall shortly prove again. Now though Erasmus supplies the principal verb, yet the text seems to me to flow better without it. The copulative kai, and, has led Erasmus astray, so as to insert the verb proestitit -- hath performed; but I think that it is used for the sake of emphasis; except it may be, that some will approve of the conjecture of a Grecian scholiast, who connects the clause thus with the preceding words, "God sent his own Son in the likeness of the flesh of sin and on account of sin," etc. I have however followed what I have thought to be the real meaning of Paul. I come now to the subject itself. [240] Paul clearly declares that our sins were expiated by the death of Christ, because it was impossible for the law to confer righteousness upon us. It hence follows, that more is required by the law than what we can perform; for if we were capable of fulfilling the law there would have been no need to seek a remedy elsewhere. It is therefore absurd to measure human strength by the precepts of the law; as though God in requiring what is justly due, had regarded what and how much we are able to do. Because it was weak etc. That no one might think that the law was irreverently charged with weakness, or confine it to ceremonies, Paul has distinctly expressed that this defect was not owing to any fault in the law, but to the corruption of our flesh; for it must be allowed that if any one really satisfies the divine law, he will be deemed just before God. He does not then deny that the law is sufficient to justify us as to doctrine, inasmuch as it contains a perfect rule of righteousness: but as our flesh does not attain that righteousness, the whole power of the law fails and vanishes away. Thus condemned is the error or rather the delirious notion of those who imagine that the power of justifying is only taken away from ceremonies; for Paul, by laying the blame expressly on us, clearly shows that he found no fault with the doctrine of the law. But further, understand the weakness of the law according to the sense in which the Apostle usually takes the word astheneia, weakness, not only as meaning a small imbecility but impotency; for he means that the law has no power whatever to justify. [241] You then see that we are wholly excluded from the righteousness of works, and must therefore flee to Christ for righteousness, for in us there can be none, and to know this is especially necessary; for we shall never be clothed with the righteousness of Christ except we first know assuredly that we have no righteousness of our own. The word flesh is to be taken still in the same sense, as meaning ourselves. The corruption then of our nature renders the law of God in this respect useless to us; for while it shows the way of life, it does not bring us back who are running headlong into death. God having sent his own Son, etc. He now points out the way in which our heavenly Father has restored righteousness to us by his Son, even by condemning sin in the very flesh of Christ; who by cancelling as it were the handwriting, abolished sin, which held us bound before God; for the condemnation of sin made us free and brought us righteousness, for sin being blotted out we are absolved, so that God counts us as just. But he declares first that Christ was sent, in order to remind us that righteousness by no means dwells in us, for it is to be sought from him, and that men in vain confide in their own merits, who become not just but at the pleasure of another, or who borrow righteousness from that expiation which Christ accomplished in his own flesh. But he says, that he came in the likeness of the flesh of sin; for though the flesh of Christ was polluted by no stains, yet it seemed apparently to be sinful, inasmuch as it sustained the punishment due to our sins, and doubtless death exercised all its power over it as though it was subject to itself. And as it behoved our High-priest to learn by his own experience how to aid the weak, Christ underwent our infirmities, that he might be more inclined to sympathy, and in this respect also there appeared some resemblance of a sinful nature. Even for sin, etc. I have already said that this is explained by some as the cause or the end for which God sent his own Son, that is, to give satisfaction for sin. Chrysostom and many after him understood it in a still harsher sense, even that sin was condemned for sin, and for this reason, because it assailed Christ unjustly and beyond what was right. I indeed allow that though he was just and innocent, he yet underwent punishment for sinners, and that the price of redemption was thus paid; but I cannot be brought to think that the word sin is put here in any other sense than that of an expiatory sacrifice, which is called 'sm, ashem, in Hebrew, [242] and so the Greeks call a sacrifice to which a curse is annexed katharma, catharma. The same thing is declared by Paul in 2 Corinthians 5:21 , when he says, that "Christ, who knew no sin, was made sin for us, that we might become the righteousness of God in him." But the preposition peri peri, is to be taken here in a causative sense, as though he had said, "On account of that sacrifice, or through the burden of sin being laid on Christ, sin was cast down from its power, so that it does not hold us now subject to itself." For using a metaphor, he says that it was condemned, like those who fail in their cause; for God no longer deals with those as guilty who have obtained absolution through the sacrifice of Christ. If we say that the kingdom of sin, in which it held us, was demolished, the meaning would be the same. And thus what was ours Christ took as his own, that he might transfer his own to us; for he took our curse, and has freely granted us his blessing. Paul adds here, In the flesh, and for this end, -- that by seeing sin conquered and abolished in our very nature, our confidence might be more certain: for it thus follows, that our nature is really become a partaker of his victory; and this is what he presently declares. 4. That the justification of the law might be fulfilled, etc. They who understand that the renewed, by the Spirit of Christ, fulfil the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just. For the perfection which the law demands was exhibited in our flesh, and for this reason -- that its rigor should no longer have the power to condemn us. But as Christ communicates his righteousness to none but to those whom he joins to himself by the bond of his Spirit, the work of renewal is again mentioned, lest Christ should be thought to be the minister of sin: for it is the inclination of many so to apply whatever is taught respecting the paternal kindness of God, as to encourage the lasciviousness of the flesh; and some malignantly slander this doctrine, as though it extinquished the desire to live uprightly. [243] Footnotes: [237] This clause, "who walk not," etc., is regarded as spurious by Griesbach: a vast preponderance of authority as to MSS. is against it; and its proper place seems to be at the end of the fourth verse. It being placed here does not, however, interfere with the meaning. -- Ed. [238] Ca1vin has, in his exposition of this verse, followed Chrysostom, and the same view has been taken by Beza, Grotius, Vitringa, Doddridge, Scott, and Chalmers. But Pareus, following Ambrose, has taken another view, which Haldane has strongly advocated, and with considerable power of reasoning, though, as some may perhaps think, unsuccessfully. The exposition is this, -- "The law of the spirit of life" is the law of faith, or the gospel, which is the ministration of the Spirit; and "the spirit of life" means either the life-giving spirit, or the spirit which conveys the life which is in Christ Jesus. Then "the law of sin and death" is the moral law, so called because it discloses sin and denounces death. It is said that this view corresponds with the "no condemnation" in the first verse, and with the word "law" in the verse which follows, which is no doubt the moral law, and with the truth which the verse exhibits. It is also added that freedom or deliverance from the law of sin, viewed as the power of sin, is inconsistent with the latter part of the former chapter; and that the law of faith, which through the Spirit conveys life, makes us free from the moral law as the condition of life, is the uniform teaching of Paul. "This freedom," says Pareus, "is ascribed to God, to Christ, and to the Gospel, -- to God as the author, Romans 7:25 , -- to Christ as the mediator, -- and to the Gospel as the instrument: and the manner of this deliverance is more clearly explained in the verse which follows." [239] Calvin is not singular in this rendering. Pareus and Grotius give "quia vel quandoquidem -- because or since;" and the latter says, that en ho is an Hebraism for eph ho; see Romans 5:12 Beza refers to Mark 2:19 , and Luke 5:34 , as instances where it means when or while, and says that it is used in Greek to designate not only a certain time, but also a certain state or condition. Piscator's rendering is "co quod -- because." -- Ed. [240] The beginning of this verse, though the general import of it is evident, does yet present some difficulties as to its construction. The clause, as given by Calvin, is, "Quod enim impossibile erat legi," -- to gar adunaton ton nomou Pareus supposes dia understood, "For on account of the impotency of the law," etc. Stuart agrees with Erasmus and Luther and supplies the verb "did," or accomplish, -- "For what the law could not accomplish,... God... accomplished," etc. But the simpler construction is, "For this," (that is, freedom from the power of sin and death, mentioned in the former verse,) "being impossible for the law," etc. It is instance of the nominative case absolute, which sometimes occurs in Hebrew. The possessive case, as Grotius says, has often the meaning of a dative after adjectives, as "malum hominis" is "malum homini -- evil to man." The to has sometimes the meaning of touto; it is separated by gar from the adjective. Some say that it is for hoti gar, "Because it was impossible for the law," etc. But changes of this kind are never satisfactory. The rendering of the whole verse may be made thus, -- 3. For this being impossible for the law, because it was weak through the flesh, God having sent his own Son in the likeness of sinful a flesh and on account of sin, has condemned sin in the flesh. God sent his Son in that flesh which was polluted by sin, though his Son's flesh, i.e. human nature, was sinless; and he sent him on account of that sin which reigned in human nature or flesh; and for this end -- to condemn, i.e., to doom to ruin, to adjudge to destruction, the sin which ruled in the flesh, i.e. in human nature as fallen and corrupted. This seems to be the meaning. Then in the following verse the design of this condemnation of sin is stated -- that the righteousness of the law, or what the law requires, might be done by us. Without freedom from the power of sin, no service can be done to God. It is the destruction of the power of sin, and not the removal of guilt, that is contemplated here throughout; the text of the whole passage is walking after the flesh and walking after the Spirit. -- Ed. [241] The adjective to asthenes is applied to the commandment in Hebrews 7:18 . "Impotent, inefficacious," are the terms used by Grotius; "destitute of strength," by Beza; and "weak," by Erasmus -- Ed. [242] The reference had better been made to cht't, a sin-offering, so called because cht', sin, was imputed to what was offered, and it was accepted as an atonement. See Leviticus 1:4 ; Leviticus 4:3 , 4, 15; Leviticus 16:21 . See also Exodus 30:10 . The Septuagint adopted the same manner, and rendered sin-offering in many instances by hamartia, sin; and Paul has done the same in 2 Corinthians 5:21 ; Hebrews 9:28 . That "sin" should have two different meanings in the same verse or in the same clause, is what is perfectly consonant to the Apostle's manner of writing; he seems to delight in this kind of contrast in meaning while using the same words, depending on the context as to the explanation. He uses the word hope both in Romans 8:21 , and in Romans 4:18 , in this way. And this is not peculiar to Paul; it is what we observe in all parts of Scripture, both in the New and in the Old Testament. A striking instance of this, as to the word "life," psuche is found in Matthew 16:25 , 26, in the last verse it is rendered improperly "soul." Fully admitting all this, I still think that "sin" here is to be taken in its common meaning, only personified. Beza connects peri hamartias with the preceding clause, "God having sent his own Son in the likeness of sinful flesh, and that for or on account of sin, (idque pro peccato,)" etc., that is, as he explains, for expiating or taking away sin. "A sin-offering" may indeed be its meaning, for the same expression is often used in this sense in the Septuagint. See Leviticus 5:7 , 9, 11; Psalm 40:6 The sense of taking away strength, or depriving of power or authority, or of destroying, or of abolishing, does not belong, says Schleusner, to the verb katakrinein, to condemn; he renders it here "punished -- punivit," that is, God adjudged to sin the punishment due to it. The meaning is made to be the same as when it is said, that God "laid on him the iniquities of us all." By taking a view of the whole passage, from Romans 7:24 to Romans 8:5 , for the whole of this is connected, and by noticing the phraseology, we shall probably conclude that the power of sin and not its guilt is the subject treated of. "Law" here is used for a ruling power, for that which exercises authority and ensures obedience. "The law of sin," is the ruling power of sin; "the law of the spirit of life," is the power of the Spirit the author of life; "the law of death" is the power which death exercises. Then "walking after the flesh" is to live in subjection to the flesh; as "walking after the Spirit" is to live in subjection to him. All these things have a reference to the power and not to the guilt of sin. The same subject is continued from Romans 8:5 to Romans 8:15 . -- Ed. [243] Commentators are divided as to the meaning of this verse. This and the second verse seem to bear a relation in sense to one another; so that if the second verse refers to justification, this also refers to it; but if freedom from the power of sin and death be what is taught in the former verse, the actual or personal fulfillment of the law must be what is intended here. Some, such as Pareus and Venema, consider justification to be the subject of both verses; and others, such as Scott and Doddridge, consider it to be sanctification. But Beza, Chalmers, as well as Calvin, somewhat inconsistently, regard the second verse as speaking of freedom from the power or dominion of sin, and not from its guilt or condemnation, and this verse as speaking of the imputed righteousness of Christ, and not of that righteousness which believers are enabled to perform by the Spirit's aid and influence. The verses seem so connected in the argument, that one of these two ideas must be held throughout. There is nothing decisive in the wording of this verse, though the cast of the expressions seem more favorable to the idea entertained by Doddridge and Scott, and especially what follows in the context, where the work of the Spirit is exclusively spoken of. The word dikaioma, is better rendered "righteousness" than "justification;" for "the righteousness to the law" means the righteousness which the law requires; and the words "might be fulfilled in us," may, with equal propriety as to the uses loquendi, be rendered, "might be performed by us." The verb pleroo has this meaning in Romans 13:8 , and in other places. Viewed in this light the verse contains the same truth with what is expressed by "serving the law of God," in Romans 7:25 , and the same with yielding our members as "instruments of righteousness unto God," in Romans 6:13 . That this is to establish a justification by the law, is obviated by the consideration, that this righteousness is performed through the efficacy of Christ's death, and through the reviving power of the Spirit, and not through the law, and that it is not a justifying righteousness before God, for it is imperfect, and the law can acknowledge nothing as righteousness but what is perfect. The sanctification now begun will be finally completed; but it is all through grace: and the completion of this work will be a complete conformity with the immutable law of God. -- Ed.

There is {1} therefore now no condemnation to them which are in Christ Jesus, who {2} walk not after the {a} flesh, but after the Spirit. (1) A conclusion of all the former discussion, from Ro 1:16 to this verse: seeing that we, being justified by faith in Christ, obtain remission of sins and imputation of righteousness, and are also sanctified, it follows from this that those who are grafted into Christ by faith, need have no fear of condemnation. (2) The fruits of the Spirit, or effects of sanctification, which are begun in us, do not ingraft us into Christ, but declare that we are grafted into him. (a) Do not follow the flesh as their guide: for he is not said to live after the flesh that has the Holy Spirit for his guide, even though he sometimes takes a step off of the path.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. There is therefore now — Now, after such bloody wounds and gashes, chronicled Romans 7:1-25 . Though carried captive, and sold under sin, yet not condemned, as might well have been expected. This the apostle doth here worthily admire. No condemnation — Non una condemnatio; ουδεν κατακριμα , not one condemnation. There is none in heaven, God doth not condemn them: none on earth, their own heart and conscience doth not condemn them: no word, no commandment, no threatening. An unbeliever shall have a double condemnation; one from the law which he hath transgressed, and another from the gospel, which he hath despised: as a malefactor, that being condemned and dead in law, rejecteth his prince’s pardon. But it is otherwise with those that are in Christ Jesus. The law cannot condemn them, because they have appealed: the gospel cannot, because they have believed. God will "cast out condemnation for ever," as one renders that place, Matthew 12:10 , εως αν εκβαλη εις νικος την κρισιν . (Lud. de Dieu.)

There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is , "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Romans 6:23 ; or from that certain deliverance believers shall have from sin, for which he gives thanks, Romans 7:24 ; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning: but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.

Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for our souls? Those that live in pleasure are dead, 1Ti 5:6. A sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.

CHAPTER 8 Ro 8:1-39. Conclusion of the Whole Argument—The Glorious Completeness of Them That Are in Christ Jesus. In this surpassing chapter the several streams of the preceding argument meet and flow in one "river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb," until it seems to lose itself in the ocean of a blissful eternity. First: The Sanctification of Believers (Ro 8:1-13). 1. There is therefore now, &c.—referring to the immediately preceding context [Olshausen, Philippi, Meyer, Alford, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Ro 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [Calvin, Fraser, Philippi, Meyer, Alford, &c.]. no condemnation: to them which are in Christ Jesus—As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" (2Co 5:21); and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare Joh 3:18; 5:24; Ro 5:18, 19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life. who walk not after the flesh, but after the Spirit—The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Ro 8:4, probably as an explanatory comment, and to make the transition to Ro 8:2 easier. Romans 8:1-4 Under the gospel we are free from condemnation, walking after the Spirit. Romans 8:5-8 The evil of being carnally minded, and the good of being spiritually minded. Romans 8:9-11 Christians have God’s Spirit to guide and assist them, Romans 8:12 ,13 by which if they mortify the flesh, they shall live. Romans 8:14-18 For they that are led by the Spirit are sons of God, and heirs of glory, Romans 8:19-22 whose manifestation the world hath long earnestly looked for, hoping to be rescued thereby from the bondage of corruption. Romans 8:23 And even they who have the first fruits of the Spirit do still long after it, Romans 8:24 ,25 being hitherto saved by hope only, Romans 8:26 ,27 the Spirit in the mean time aiding their infirmities in prayer. Romans 8:28-30 Nevertheless the final good of them that fear God is all along pursued, being fore-ordained of God, and brought about according to the course of his providence. Romans 8:31-39 The ground and assurance of the Christian’s hope. There is therefore now; seeing things are so as I have said, since believers do not allow themselves in sin, Romans 7:15 , and are in part delivered from it, as Romans 8:25 , therefore it follows as it is here. No condemnation; or no one condemnation. He doth not say, there is no matter of condemnation, or nothing damnable in them that are in Christ, there is enough and enough of that; but he says, there is no actual condemnation to such: see John 3:18 5:24 . There is a meiosis in the words, more is understood than is expressed; he means, that justification and eternal salvation is the portion of such. The positive is included in the negative; it is God’s condemnation only, from which such as are in Christ are exempted; they are nevertheless condemned and censured by men, and sometimes by their own consciences too. To them which are in Christ Jesus; so we fill it up, but in the original it is only, to them in Christ Jesus. The phrase imports, that there is a mystical and spiritual union between Christ and believers. This is sometimes expressed by Christ’s being in them, Romans 8:10 2 Corinthians 13:5 Colossians 1:17 ; and here by their being in Christ: see 1 Corinthians 1:30 1Jo 5:20 . Christ is in believers by his Spirit, and believers are in Christ by faith. Who walk not after the flesh, but after the Spirit: this clause describes the persons who are united to Christ, or who are exempted from condemnation; they are such as walk not, & c. By flesh understand the corrupt nature that is in man: see Romans 7:18 ,25 Joh 3:6 Galatians 5:17 : to walk after it, is to be led and guided by the motions of it. That is, it is not their principle and guide, there is another nature or principle in them, by which they are guided and acted; and what that is the next words tell you. By the Spirit some understand the person of the Spirit; others, the grace of the Spirit, the new or divine nature (as it is called) which is implanted in the soul in the work of regeneration: this is called the Spirit, Matthew 26:41 John 3:6 Galatians 5:17 . To walk after the Spirit, is to be led and guided by the counsels and motions thereof. It is to regulate and order the whole conversation according to the rule of the new creature, or according to the line and square of God’s word and Spirit. You have the same phrase, Galatians 5:16 ,25 . To walk after the Spirit, is not only now and then to have some good motions, or to do some good actions, but it is to persevere and go forward therein; walking is a continued and progressive motion. The connexion of these two shows that negative holiness is not enough; we must not only abstain from evil, but do good.

There is, therefore, now - This is connected with the closing verses of Romans 7 . The apostle had there shown that the Law could not effect deliverance from sin, but that such deliverance was to be traced to the gospel alone; Romans 7:23-25 . It is implied here that there was condemnation under the Law, and would be still, but for the intervention of the gospel. No condemnation - This does not mean that sin in believers is not to be condemned as much as any where, for the contrary is everywhere taught in the Scriptures; but it means, (1) That the gospel does not pronounce condemnation like the Law. Its function is to pardon; the function of the law is to condemn. The one never affords deliverance, but always condemns; the object of the other is to free from condemnation, and to set the soul at liberty. (2) there is no final condemnation under the gospel. The function, design, and tendency of the gospel is to free from the condemning sentence of law. This is its first and its glorious announcement, that it frees lost and ruined people from a most fearful and terrible condemnation. (The first verse of this chapter seems to be an inference from the whole preceding discussion. The apostle having established the doctrine of justification, and answered the objections commonly urged against it, now asserts his triumphant conclusion, "There is therefore, etc.; that is to say, it follows from all that has been said concerning the believer's justification by the righteousness of Christ, and his complete deliverance from the Law as a covenant, that to him there can be no condemnation. The design of Paul is not so much to assert the different functions of the Law and the gospel, as simply to state the fact in regard to the condition of a certain class, namely, those who are in Christ. To them there is no condemnation whatever; not only no final condemnation, but no condemnation now, from the moment of their union to Christ, and deliverance from the curse of the Law. The reason is this: that Christ hath endured the penalty, and obeyed the precept of the Law in their stead. "Here," says Mr. Haldane on the passage, "it is often remarked that the apostle does not say, that there is in them (believers) neither matter of accusation, nor cause of condemnation; and yet this is all included in what he does say. And afterward, in express terms, he denies that they can be either accused or condemned, which they might be, were there any ground for either. All that was condemnable in them, which was sin, has been condemned in their Surety, as is shown in the third verse.") Which are in Christ Jesus - Who are united to Christ. To be in him is an expression not seldom used in the New Testament, denoting close and intimate union. Philippians 1:1 ; Philippians 3:9 ; 2 Corinthians 5:17 ; Romans 16:7-11 . The union between Christ and his people is compared to that between the vine and its branches John 15:1-6 , and hence, believers are said to be in him in a similar sense, as deriving their support from him, and as united in feeling, in purpose, and destiny. (See the supplementary note at Romans 8:10 .) Who walk. Who conduct, or live. Note, Romans 4:12 . Not after the flesh. Who do not live to gratify the corrupt desires and passions of the flesh; Note, Romans 7:18 . This is a characteristic of a Christian. What it is to walk after the flesh may be seen in Galatians 5:19-21 . It follows that a man whose purpose of life is to gratify his corrupt desires, cannot be a Christian. Unless he lives not to gratify his flesh, he can have no evidence of piety. This is a test which is easily applied; and if every professor of religion were honest, there could be no danger of mistake, and there need be no doubts about his true character. But after the Spirit - As the Holy Spirit would lead or prompt. What the Spirit produces may be seen in Galatians 5:22-23 . If a man has these fruits of the Spirit, he is a Christian; if not, he is a stranger to religion, whatever else he may possess. And this test also is easily applied.

Contents Paul had now finished his exhibition of the plan of salvation. He had shown that we are justified gratuitously, that is, by faith in jesus christ, without the works of the law. He had proved that, so far from this freedom from the law leading to the indulgence of sin, it is necessary to our sanctification, because the law is as inadequate to the production of holiness in the sinner, as it is to secure pardon or acceptance with god. That such is the insufficiency of the law, he proved by exhibiting its operation both on the renewed and unrenewed mind. Having accomplished all this, he leaves, in the chapter before us, the field of logical argument, and enters on the new and more elevated sphere of joyous exultation. As, however, there is always warmth of feeling in the apostle’s argument, so also is there generally logical arrangement in his highest triumphs. His theme here is the security of believes. The salvation of those who have renounced the law, and accepted the gracious offers of the gospel, is grown to be absolutely certain. The whole chapter is a series of arguments, most beautifully arranged, in support of this one point. They are all traced back to the great source of hope and security, the unmerited and unchanging love of god in christ jesus. The proposition is contained in the first verse. There is no condemnation to those who are in christ jesus: they shall never be condemned or perish. 1. Because they are delivered from the law; all its demands being fulfilled in them by the mission and sacrifice of christ, Romans 8:1-4 . 2. Because their salvation is actually begun in the regeneration and sanctification of their hearts by the holy spirit. Those who have the spirit of christ have the spirit of life, Romans 8:5-11 . 3. Not only is their salvation begun, but they are the children of god, and if children, they are heirs, Romans 8:12-17 . 4. The afflictions which they may be called to endure, are not inconsistent with this filial relation to god, because they are utterly insignificant in comparison with the glory that shall be revealed in them; and under these afflictions they are sustained both by hope and the intercessions of the holy spirit, Romans 8:18-28 . 5. Because they are predestinated to the attainment of eternal life; of which predestination their present sanctification or effectual calling is the result, and therefore the evidence, Romans 8:28-30 . 6. Because god has given his son to die for them, and thereby to secure their justification and salvation, Romans 8:31-34 . 7. Because the love of god is infinite and unchangeable; from which nothing can separate us, Romans 8:35-39 . Thus, from the proximate cause of salvation, or the indwelling of the spirit, does the apostle rise with ever-increasing confidence, to the great source and fountain of all, in the love of god. ‹34› Although, according to this view of the chapter, it is one whole, it may, for the sake of convenience, be divided into three sections.