Romans 8:2–8:4

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.

{3} For the {b} law of the Spirit of {c} life in {d} Christ Jesus hath {e} made me free from the law of sin and death. (3) A preventing of an objection: seeing that the power of the Spirit is in us is so weakly, how may we gather by this that there is no condemnation for those that have that power? Because, he says, that power of the life-giving Spirit which is so weak in us, is most perfect and most mighty in Christ, and being imputed to us who believe, causes us to be thought of as though there were no relics of corruption and death in us. Therefore until now Paul reasons of remission of sins, and imputation of fulfilling the Law, and also of sanctification which is begun in us: but now he speaks of the perfect imputation of Christ's manhood, which part was necessarily required for the full appeasing of our consciences: for our sins are destroyed by the blood of Christ, and the guiltiness of our corruption is covered with the imputation of Christ's obedience, and the corruption itself (which the apostle calls sinful sin) is healed in us little by little, by the gift of sanctification: but yet it is not complete, in that it still lacks another remedy, that is, the perfect sanctification of Christ's own flesh, which is also imputed to us. (b) The power and authority of the Spirit, against which is set the tyranny of sin. (c) Which kills the old man, and brings the new man to life. (d) That is, absolutely and perfectly. (e) For Christ's sanctification being imputed to us perfects our sanctification which is begun in us.

For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For the law of the Spirit — That is, Christ revived and risen hath justified me. See Trapp on " Romans 4:25 "

The law of the Spirit of life; some understand hereby the doctrine of the gospel, which is called the law of the Spirit of life, because it is the ministry of the Spirit and of life. Others understand the efficacy and power of that grace and holiness, wherewith the living and quickening Spirit of God hath filled the human nature of Christ. Others rather understand a regenerating and working the new and heavenly life in the soul, with great power and efficacy. In Christ Jesus; i.e. which was poured out upon him, and doth still reside in him after a very eminent manner: see Isaiah 11:2 Luke 4:1 . Or, in Christ Jesus, is as much as by Christ Jesus, it is he that gives and conveys this Spirit, how, when and to whom he pleases. Hath made me free from the law of sin: by sin here he aims chiefly at original sin; he doth not say, that those who are in Christ are simply and absolutely delivered from sin, but from the law of sin; i.e. the power, dominion, and tyranny thereof. And death; i.e. from sin that is deadly, or of a deadly nature; as the Spirit of life is the living Spirit, so sin and death is no more, say some, than deadly sin. Others take death to be distinct from sin, and think he speaks of a double deliverance; and then by death they understand eternal or the second death: see Revelation 20:6 . The sense of the whole is this: That the mighty power of the renewing and quickening Spirit did free the apostle, and does free all believers, from the command and rule of sin, so that it does not reign over them, as formerly it did; and being thus freed from the power of sin, they are also freed from the power of death and eternal condemnation. So it seems as a proof of the foregoing proposition, That there is no condemnation to them, &c.

For the law of the Spirit of life in Christ Jesus,.... These words are of difficult interpretation. They may be understood of the Gospel revealing and declaring deliverance from the law of Moses; wherefore there can be "no condemnation", Romans 8:1 , by it. The Gospel may be designed by "the law of the Spirit of life in Christ Jesus"; which may be called a law, not as succeeding the law of works, by which that is abrogated; nor as requiring conditions to be performed, or as enjoining duties to be observed, or as delivering out threatenings in case of disobedience; but as it is a doctrine, order, and chain of truths, as the Hebrew word signifies, and which is sometimes used for the Gospel, Isaiah 2:3 as is, Romans 3:27 . It may be called the law, or doctrine "of the Spirit", because the Spirit is the author of it, and makes it powerful and effectual to the good of souls; by it the Spirit of God is conveyed into the heart; and the substance of it are spiritual things: and the "law of the Spirit of life", because it discovers the way of life and salvation by Christ; is the means of quickening dead sinners; of working faith in them, by which they live on Christ, and of reviving drooping saints; and also it affords spiritual food, for the support of life: and this may be said to be "in Christ", or by him, inasmuch as it comes from, and is concerning him; he is the sum, the substance, and subject matter of it: the law of sin and death may intend the law of Moses, called "the law of sin"; not as if it was sinful, or commanded or encouraged sin, for it severely prohibits it; but because by it, through the corruption of man's nature, sin is irritated, and made to abound; it is the strength of sin, and by it is the knowledge of it: and it may be called "the law of death", because it threatened with death, in case of disobedience; it sentences and adjudges transgressors to death; and when it is attended with power, it strikes dead all a man's hopes of life, by obedience to it; it leaves persons dead as it finds them, and gives no life, nor hopes of it; by it none can live, or be justified: now, though Christ is the author of deliverance from it, yet the Gospel is the means of revealing and declaring this deliverance; which designs not an exemption from obedience to it, but freedom from the curse and condemnation of it; and this sense well agrees with Romans 8:1 ; likewise the words are capable of being understood of the power and efficacy of the Spirit of God, in delivering regenerate persons from the dominion and tyranny of sin; and which may be considered as a reason why they "walk not after the flesh, but after the Spirit", Romans 8:1 , "life" may well be ascribed to the Spirit of God, or be called the Spirit of life, because he has life in himself as the Father and Son have; and is the author of life to others, of natural life to all men as creatures, and of spiritual life to the people of God in regeneration; and is a quickening spirit to them afterwards, as he will be to the dead bodies of the saints in the resurrection: by "the law" of the Spirit may be meant, the energy and power of the Spirit in conversion; which work requires power, and a man has no power of himself to effect it; but there is a power in the Spirit, which works irresistibly, though not by any force or compulsion to the will, but it moves upon it sweetly, powerfully, and effectually: and all this may be said to be "in Christ": the life which the Spirit is the author and giver of, is in Christ as the head of his people, the proper repository of all grace, and the fountain of life; the Spirit himself is in him, both as God and as man, and as Mediator, hence the saints receive him and his gifts and graces from him; and the law of the Spirit, or his power and efficacy in working, is "in" or "by" Christ, through his sufferings and death, and in consequence of his mediation: now this powerful and quickening efficacy of the Spirit delivers regenerate persons from the force and tyranny of sin, called here "the law of sin and death"; a "law of sin", because it has power and dominion over unregenerate persons, its throne is in the heart of man, and its laws are many and powerful; and "the law of death", because its reign is tyrannical, barbarous and cruel, it is unto death: and from its governing influence, and tyrannical power, does the Spirit of God free his people in regeneration; not from the being of sin; nor from the rage of it, and disturbance it gives; nor from such power of it, but that they may fall into sin; but so as that sin does not properly reign over them, nor legally, nor universally, or so as to bring a death on their graces, and their persons into condemnation. Once more, those words may be understood of the holiness of Christ's human nature, as a branch of our justification, and freedom from the guilt of sin, and condemnation by it: for as "the law of sin and death" may design inherent corruption, and the force and power of it in the saints; so the opposite to it, "the law of the Spirit of life in Christ", may mean the purity and holiness of his human nature. That Christ's human nature is pure and holy is certain, from express texts of Scripture, from its union to the Son of God, from the ends and purposes of its assumption, from the inefficacy of Satan's temptations, and from the whole course of his life and conversation; for though he was in the likeness of sinful flesh, was reckoned a sinner by men, was attended with infirmities, the effects of sin, though not sinful, had all the sins of his people imputed to him, and endured afflictions, and at last death; yet his nature was pure and untainted: for he did not descend from Adam by ordinary generation; and though made of a woman, yet the flesh he took of her was sanctified by the Holy Ghost; his body was prepared by God, and curiously wrought by the Spirit, from whom his whole human nature received a fulness of habitual holiness: and this may be called "the Spirit of life" in him, because he is a quickening Spirit in regeneration, justification, and the resurrection from the dead; "the law" of it, because the holiness of his nature lies in, arises from, and is conformable to a law that is within him, written on his heart; and because, together with his obedience and death, it has a force, power, and authority, to free from condemnation; for this is not a mere necessary qualification of him to be the Mediator, or what renders his obedience, sacrifice, and intercession, efficacious and valuable, or is merely exemplary to us, but is what is imputed to us, as a part of our justification. The law requires a holy nature of us, we have not one, Christ assumed one for us, and so is the end of the law, or answers the requirement of the law in this respect, as well as in all others: and hence, though sanctification begun in us, does not free us from the being of sin, and all its force and power, yet perfect sanctification in Christ frees from all condemnation by it.

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.

2. For the law of the Spirit of life in Christ Jesus hath made me free—rather, "freed me"—referring to the time of his conversion, when first he believed. from the law of sin and death—It is the Holy Ghost who is here called "the Spirit of life," as opening up in the souls of believers a fountain of spiritual life (see on [2220]Joh 7:38, 39); just as He is called "the Spirit of truth," as "guiding them into all truth" (Joh 16:13), and "the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord" (Isa 11:2), as the inspirer of these qualities. And He is called "the Spirit of life in Christ Jesus," because it is as members of Christ that He takes up His abode in believers, who in consequence of this have one life with their Head. And as the word "law" here has the same meaning as in Ro 7:23, namely, "an inward principle of action, operating with the fixedness and regularity of a law," it thus appears that "the law of the Spirit of life in Christ Jesus" here means, "that new principle of action which the Spirit of Christ has opened up within us—the law of our new being." This "sets us free," as soon as it takes possession of our inner man, "from the law of sin and death" that is, from the enslaving power of that corrupt principle which carries death in its bosom. The "strong man armed" is overpowered by the "stronger than he"; the weaker principle is dethroned and expelled by the more powerful; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death—"leading captivity captive." If this be the apostle's meaning, the whole verse is to this effect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully.

For the law - The word "law" here means that "rule, command, or influence" which "the Spirit of life" produces. That exerts a control which is here called a law, for a law often means anything by which we are ruled or governed; see the notes at Romans 7:21 , Romans 7:23 . Of the Spirit. I see no reason to doubt here that this refers to the Holy Spirit. Evidently, at the close of Romans 8:1 , the word has this reference. The phrase "the Spirit of life" then means the Holy Spirit producing or giving life; that is, giving peace, joy, activity, salvation; in opposition to the law spoken of in Romans 7 that produced death and condemnation. In Christ Jesus - Under the Christian religion; or sent by Christ to apply his work to people. John 16:7-14 . The Spirit is sent by Christ; his influence is a part of the Christian scheme; and his power accomplishes what the Law could not do. Hath made me free - That is, has delivered me from the predominating influence and control of sin. He cannot mean that he was perfect, for the whole tenor of his reasoning is opposed to that. But the design, the tendency, and the spirit of the gospel was to produce this freedom from what the Law could not deliver; and he was now brought under the general power of this scheme. In the former state he was under a most bitter and galling bondage; Romans 7:7-11 . Now, he was brought under the influence of a scheme which contemplated freedom, and which produced it. The law of sin and death - The controlling influence of sin, leading to death and condemnation; Romans 7:5-11 .

Romans 8:2 For the law of the Spirit of life in Christ Jesus, etc. This verse assigns the reason why there is no condemnation to those who are in Christ, as is evident from the use of for , with which the verse commences. The law of the Spirit is here opposed to the law of sin and death , mentioned in the other clause of the verse. The interpretation of the one phrase, therefore, must decide that of the other. There are three different views which may be taken of the verse. 1. The word law may be used here, as it is in the Romans 8:21 , Romans 8:23 , of Romans 7, for a directing power; and Spirit , by metonymy, for that which the Spirit produces, i.e. sanctified affections; and the words of life may mean, producing life. The sense would then be, ‘The power of the renewed principle which tends to life, has delivered me from the power of sin which tends to death.’ In other words, ‘The law of the mind has delivered me from the law of sin which is in the members.’ So Beza and many others. 2. The word law is taken in nearly the same sense; but Spirit of life is understood to mean the Holy Spirit, considered as the author of life. The sense then is, ‘The power of the life-giving Spirit has delivered me from the dominion of the law of sin and death in my members.’ So Calvin, and others: “Legem Spiritus improprie vocat Dei Spiritum, qui animas nostras Christi sanguine aspergit, non tantum ut a peccati labe emundet quoad reatum; sed in veram puritatem sanctificet.” The objection to this interpretation, that it seems to refer our freedom from condemnation to our regeneration, he proposes to meet by saying that Paul does not state the cause, but the method of our deliverance from guilt: “Negat Paulus externa legis doctrina id nos consequi, sed dum Spiritu Dei renovamur, simul etiam justificari gratuita venia, ne peccati maledictio in nos amplius recumbat. Perinde ergo valet haec sententia acsi dixisset Paulus, regenerationis gratiam ab imputatione justitiae nunquam disjungi.” 3. According to the third view, the law of the Spirit of life is the gospel, i.e. the law of which the life-giving Spirit is the author. Of course, the other member of the verse, instead of describing the corrupt principle in men, means the law of God, which, as Paul had taught in Romans 7, is incidentally the cause of sin and death. The sense of the passage then is, ‘The gospel has delivered me from the law.’ So Witsius, etc. This last seems decidedly to be preferred, for the following reasons: 1. Although the two former interpretations are consistent with Paul’s use of the word law , neither of them so well suits the context, because neither assigns the reason why believers are not exposed to condemnation. Paul asserts that those who are in Christ are restored to the divine favor. Why? Because they are sanctified? No; but because they have been freed from the law and its demands, and introduced into a state of grace. 2. It is not true that believers are delivered from the law of sin in their members. If the terms law of the Spirit , and law of sin , are to be understood of the good and evil principle in the Christian, how can it be said that by the former he is, in this life, delivered from the latter? This would be in direct contradiction to Romans 7 and to experience. 3. The terms here used may naturally be so understood, because the word law , in its general sense, as rule , is applicable and is applied to the gospel, Romans 3:27 , especially when standing in antithesis to the law of works. The gospel is called the law of the Spirit, because he is its author: see the phrase “ministration of the Spirit,” 2 Corinthians 3:8 . In the other member of the verse the law is called the law of sin and death , because productive of sin and death. This is no more than what Paul had said expressly of the law in the preceding chapter, Romans 8:5 , Romans 8:13 , etc. And in 2 Corinthians 3:6 , the law is said to kill: it is called the διακονία τοῦ θανάτου , (the ministration of death,) and the διακονία τῆς κατακρίσεως (ministration of condemnation.) There the same contrast between the διακονία τοῦ θανάτου and the διακονία τοῦ πνεύματος is presented, as here between the νόμος τοῦ θανάτου and the νόμος τοῦ πνεύματος . 4. This interpretation alone assigns an adequate ground for the declaration of the preceding verse. That declaration, the result of all that Paul had yet proved, is that believers, and believers only, are perfectly safe; and the reason assigned is the sum of all the argument from the commencement of the epistle. They are not under the law, but under grace; the law of the Spirit has freed them from the old law of works. 5. The next verse favors, if it does not absolutely demand, this interpretation. It gives the reason why believers are thus freed from the law, viz. it was insufficient for their salvation, “it was weak through the flesh.” 6. The use of the aorist ἡλευθέρωσε , which shows that the freedom spoken of is an accomplished fact, confirms this interpretation. Deliverance from the law of sin in the members is a gradual process; deliverance from the law is effected once for all; and with regard to the believer, it is a fact accomplished. The words ἐν Χριστῷ , in Christ , may be connected with the immediately preceding words τῆς ζωῆς , the life which is in Christ; or with ὁ νόμος κ . τ . λ . , the law of the spirit which is in Christ . As, however, the connecting article ( τῆς or ὁ ), which is necessary at least definitely to indicate either of those constructions, is wanting, the words in question are generally connected with the following verb, ἡλευθέρωσε , in Christ freed me; that is, it was in him, and therefore through him, that this deliverance was effected. The meaning of this verse, therefore, in connection with the preceding, is, ‘There is no condemnation to those who are in Christ, because they have been freed in him by the gospel of the life-giving Spirit, from that law which, although good in itself, is, through our corruption, the source of sin and death.’ Being thus free from the curse of the law, and from the obligation to fulfill its demands, as the condition of life, and consequently freed from a legal spirit, their sins are gratuitously pardoned for Christ’s sake; they are made partakers of the Spirit of God, are transformed more and more into his image, and God is pledged to preserve them unto eternal life.

Romans ‘THY FREE SPIRIT’ Romans 8:2 . We have to distinguish two meanings of law. In the stricter sense, it signifies the authoritative expressions of the will of a ruler proposed for the obedience of man; in the wider, almost figurative sense, it means nothing more than the generalised expression of constant similar facts. For instance, objects attract one another in certain circumstances with a force which in the same circumstances is always the same. When that fact is stated generally, we get the law of gravitation. Thus the word comes to mean little more than a regular process. In our text the word is used in a sense much nearer the latter than the former of these two. ‘The law of sin and of death’ cannot mean a series of commandments; it certainly does not mean the Mosaic law. It must either be entirely figurative, taking sin and death as two great tyrants who domineer over men; or it must mean the continuous action of these powers, the process by which they work. These two come substantially to the same idea. The law of sin and of death describes a certain constancy of operation, uniform and fixed, under the dominion of which men are struggling. But there is another constancy of operation, uniform and fixed too, a mighty antagonistic power, which frees from the dominion of the former: it is ‘the law of the Spirit of life in Christ Jesus.’ I. The bondage. The Apostle is speaking about himself as he was, and we have our own consciousness to verify his transcript of his own personal experience. Paul had found that, by an inexorable iron sequence, sin worked in himself the true death of the soul, in separation from God, in the extinction of good and noble capacities, in the atrophying of all that was best in himself, in the death of joy and peace. And this iron sequence he, with an eloquent paradox, calls a ‘law,’ though its very characteristic is that it is lawless transgression of the true law of humanity. He so describes it, partly, because he would place emphasis on its dominion over us. Sin rules with iron sway; men madly obey it, and even when they think themselves free, are under a bitter tyranny. Further, he desires to emphasise the fact that sin and death are parts of one process which operates constantly and uniformly. This dark anarchy and wild chaos of disobedience and transgression has its laws. All happens there according to rule. Rigid and inevitable as the courses of the stars, or the fall of the leaf from the tree, is sin hurrying on to its natural goal in death. In this fatal dance, sin leads in death; the one fair spoken and full of dazzling promises, the other in the end throws off the mask, and slays. It is true of all who listen to the tempting voice, and the deluded victim ‘knows not that the dead are there, and that her guests are in the depth of hell.’ II. The method of deliverance. The previous chapter sounded the depths of human impotence, and showed the tragic impossibility of human efforts to strip off the poisoned garment. Here the Apostle tells the wonderful story of how he himself was delivered, in the full rejoicing confidence that what availed for his emancipation would equally avail for every captived soul. Because he himself has experienced a divine power which breaks the dreadful sequence of sin and of death, he knows that every soul may share in the experience. No mere outward means will be sufficient to emancipate a spirit; no merely intellectual methods will avail to set free the passions and desires which have been captured by sin. It is vain to seek deliverance from a perverted will by any republication, however emphatic, of a law of duty. Nothing can touch the necessities of the case but a gift of power which becomes an abiding influence in us, and develops a mightier energy to overcome the evil tendencies of a sinful soul. That communicated power must impart life. Nothing short of a Spirit of life, quick and powerful, with an immortal and intense energy, will avail to meet the need. Such a Spirit must give the life which it possesses, must quicken and bring into action dormant powers in the spirit that it would free. It must implant new energies and directions, new motives, desires, tastes, and tendencies. It must bring into play mightier attractions to neutralise and deaden existing ones; as when to some chemical compound a substance is added which has a stronger affinity for one of the elements, a new thing is made. Paul’s experience, which he had a right to cast into general terms and potentially to extend to all mankind, had taught him that such a new life for such a spirit had come to him by union with Jesus Christ. Such a union, deep and mystical as it is, is, thank God, an experience universal in all true Christians, and constitutes the very heart of the Gospel which Paul rejoiced to believe was entrusted to his hands for the world. His great message of ‘Christ in us’ has been wofully curtailed and mangled when his other message of ‘Christ for us’ has been taken, as it too often has been, to be the whole of his Gospel. They who take either of these inseparable elements to be the whole, rend into two imperfect halves the perfect oneness of the Gospel of Christ. We are often told that Paul was the true author of Christian doctrine, and are bidden to go back from him to Jesus. If we do so, we hear His grave sweet voice uttering in the upper-room the deep words, ‘I am the Vine, ye are the branches’; and, surely, Paul is but repeating, without metaphor, what Christ, once for all, set forth in that lovely emblem, when he says that ‘the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.’ The branches in their multitude make the Vine in its unity, and the sap which rises from the deep root through the brown stem, passes to every tremulous leaf, and brings bloom and savour into every cluster. Jesus drew His emblem from the noblest form of vegetative life; Paul, in other places, draws his from the highest form of bodily life, when he points to the many members in one body, and the Head which governs all, and says, ‘So also is Christ.’ In another place he points to the noblest form of earthly love and unity. The blessed fellowship and sacred oneness of husband and wife are an emblem sweet, though inadequate, of the fellowship in love and unity of spirit between Christ and His Church. And all this mysterious oneness of life has an intensely practical side. In Jesus, and by union with Him, we receive a power that delivers from sin and arrests the stealthy progress of sin’s follower, death. Love to Him, the result of fellowship with Him, and the consequence of life received from Him, becomes the motive which makes the redeemed heart delight to do His will, and takes all the power out of every temptation. We are in Him, and He in us, on condition, and by means, of our humble faith; and because my faith thus knits me to Him it is ‘the victory that overcomes the world’ and breaks the chains of many sins. So this communion with Jesus Christ is the way by which we shall increase that triumphant spiritual life, which is the only victorious antagonist of the else inevitable consequence which declares that the ‘soul that sinneth it shall die,’ and die even in sinning. III. The process of the deliverance. Following the R. V. we read ‘made me free,’ not ‘hath made me.’ The reference is obviously, as the Greek more clearly shows, to a single historical event, which some would take to be the Apostle’s baptism, but which is more properly supposed to be his conversion. His strong bold language here does not mean that he claims to be sinless. The emancipation is effected, although it is but begun. He holds that at that moment when Jesus appeared to him on the road to Damascus, and he yielded to Him as Lord, his deliverance was real, though not complete. He was conscious of a real change of position in reference to that law of sin and of death. Paul distinguishes between the true self and the accumulation of selfish and sensual habits which make up so much of ourselves. The deeper and purer self may be vitalised in will and heart, and set free even while the emancipation is not worked out in the life. The parable of the leaven applies in the individual renewal; and there is no fanaticism, and no harm, in Paul’s point of view, if only it be remembered that sins by which passion and externals overbear my better self are mine in responsibility and in consequences. Thus guarded, we may be wholly right in thinking of all the evils which still cleave to the renewed Christian soul as not being part of it, but destined to drop away. And this bold declaration is to be vindicated as a prophetic confidence in the supremacy and ultimate dominion of the new power which works even through much antagonism in an imperfect Christian. Paul, too, calls ‘things that are not as though they were.’ If my spirit of life is the ‘Spirit of life in Christ,’ it will go on to perfection. It is Spirit, therefore it is informing and conquering the material; it is a divine Spirit, therefore it is omnipotent; it is the Spirit of life, leading in and imparting life like itself, which is kindred with it and is its source; it is the Spirit of life in Christ, therefore leading to life like His, bringing us to conformity with Him because the same causes produce the same effects; it is a life in Christ having a law and regular orderly course of development. So, just as if we have the germ we may hope for fruit, and can see the infantile oak in the tightly-shut acorn, or in the egg the creature which shall afterwards grow there, we have in this gift of the Spirit, the victory. If we have the cause, we have the effects implicitly folded in it; and we have but to wait further development. The Christian life is to be one long effort, partial, and gradual, to unfold the freedom possessed. Paul knew full well that his emancipation was not perfect. It was, probably, after this triumphant expression of confidence that he wrote, ‘Not as though I had already attained, either were already perfect.’ The first stage is the gift of power, the appropriation and development of that power is the work of a life; and it ought to pass through a well-marked series and cycle of growing changes. The way to develop it is by constant application to the source of all freedom, the life-giving Spirit, and by constant effort to conquer sins and temptations. There is no such thing in the Christian conflict as a painless development. We must mortify the deeds of the body if we are to live in the Spirit. The Christian progress has in it the nature of a crucifixion. It is to be effort, steadily directed for the sake of Christ, and in the joy of His Spirit, to destroy sin, and to win practical holiness. Homely moralities are the outcome and the test of all pretensions to spiritual communion. We are, further, to perfect holiness in the fear of the Lord, by ‘waiting for the Redemption,’ which is not merely passive waiting, but active expectation, as of one who stretches out a welcoming hand to an approaching friend. Nor must we forget that this accomplished deliverance is but partial whilst upon earth. ‘The body is dead because of sin, but the spirit is life because of righteousness.’ But there may be indefinite approximation to complete deliverance. The metaphors in Scripture under which Christian progress is described, whether drawn from a conflict or a race, or from a building, or from the growth of a tree, all suggest the idea of constant advance against hindrances, which yet, constant though it is, does not reach the goal here. And this is our noblest earthly condition-not to be pure, but to be tending towards it and conscious of impurity. Hence our tempers should be those of humility, strenuous effort, firm hope. We are as slaves who have escaped, but are still in the wilderness, with the enemies’ dogs baying at our feet; but we shall come to the land of freedom, on whose sacred soil sin and death can never tread.