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ROMANS CHAPTER 8
OBSERVATION STAGE
The purpose
of the observation stage is to maintain focus on the text at hand
within the normative rules of language, context and logic 
which limits the observer to the content offered by the book of Romans.
This will serve to avoid going on unnecessary tangents elsewhere; and
more importantly, it will provide the framework for a proper and
objective comparison with passages located elsewhere in Scripture.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
You will notice that verse 8:1 refers to previous contexts, especially chapter seven, so we will review parts of earlier chapters while examining the first two verses of chapter 8:
(v. 8:1 ASV) "There is therefore now no [eternal] condemnation to them that are in Christ Jesus.
(v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death."
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by His grace through the redemption that came by Christ Jesus. (v. 6:1 NIV) What shall we say, then? Shall we go on sinning so that grace may increase? (v. 6:2 NIV) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it? (v. 6:3 NIV) Or do you not know that all of us who were baptized into Christ Jesus were baptized into His death? (v. 6:4 NIV) We were therefore buried with Him through baptism [i.e., by being identified with, by being placed] into [Christ's] death in order that, just as Christ was raised [up] from the dead through the glory [meaning His essence - especially His omnipotence] of the Father, even so we [believers] also should walk in newness of life. (v. 6:5 NIV) For if [since] we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection. (v. 7:24 NKJV) O wretched man that I am! Who will deliver me from this body of death? (v. 7:25 NKJV) I thank God - through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin. (v. 8:1 ASV) There is therefore now no [eternal] condemnation to them that are in Christ Jesus (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death." =
The context of no eternal condemnation for those who are in Christ Jesus without any requirement to walk by the Spirit is supported:
1) in Romans chapter three where all individuals are justified freely - no strings attached - through a moment of faith alone in Christ alone unto the redemption that came by Jesus Christ;
2) in Romans 6:1-5 wherein all
believers are baptized, i.e., united to Jesus Christ, His death and
His resurrection, securely united forever with Him in eternal life - no
longer under eternal condemnation with no human response requirement in
view such as "who do not walk according to [the] flesh, but according
to [the] Spirit; "
3) and it is supported in chapter seven where one who is a believer is stipulated as belonging to Christ, even while he is captive to the law of sin in his members. Hence the question posed in verse 7:24, "Who will deliver [Paul and all believers] from this body of death" is answered in 7:25: "I thank God - through Jesus Christ our Lord" with the implication that no believer will ever again face the possibility of eternal condemnation regardless of their walk.
4) The believer is then described in verse 8:1 as "in Christ Jesus" implying that he is no longer under eternal condemnation with no human response requirement in view such as "walking according to [the] Spirit and not according to [the] flesh."
Furthermore, very little is stipulated or implied in Romans chapters 1-7 with reference to God's temporal condemnation of believers which might corroborate such a context in chapter 8.
*** EXCERPTS FROM CHAPTERS THREE, SIX & SEVEN***
................................OR SKIP TO NEXT SECTION
(Ro 6:3 NIV) "Or do you not know that all of us who were baptized into Christ Jesus were baptized into His death?" =
The believer has been placed into the death of Christ which the latter occurred historically years ago such that what was accomplished by that death is now attributable by God to the believer himself - not the least of which is the payment for the penalty for all of his sins and complete and total forgiveness unto eternal life - for that is the declared purpose for our Lord's redemptive sacrifice on the cross at Calvary throughout Scripture, (cf. Ro 3:21-24).
"eis ...ton thanaton autou ebaptisthEmen"
"into ........death .....His ....were baptized"
"were baptized [into His death]" = "ebaptisthemen" = were placed into His death. It is in the aorist tense: completed action, indicative mood: statement of fact and passive voice: the believer is passive in his placement by God into the death of Christ Jesus and all that His death/sacrifice accomplished. It is a completed action pointing to the eternal security of the believer without any behavioral requirement in view. The context demands a once for all time action of receiving the benefit of what our Lord did on the cross -a sacrifice on the cross once for all time for the sins of the whole world. There is no sense of something more to do or receive here as a result of the aorist - completed action tense.
(v. 3:21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23) for all have sinned and fall short of the glory of God,
(v. 3:24) and are justified freely by His grace through the redemption that came by Christ Jesus."
Notice the text of verses 23 and 24: "For all [= all individuals] have sinned, (3:23a); and [all individuals] fall short of the glory of God, (3:23b); and [the same "all" individuals] are justified freely [declared righteous and totally forgiven of all sins] by His [God's] grace through the redemption [payment for the sins of the whole world] that came by Christ Jesus" (3:24) [through faith], (3:22).
To be justified is to be declared to have a righteousness from God, (vv. 3:21-22), whereby one is no longer held accountable for any sins. One is totally forgiven of all sins one will ever commit relative to the redemption that came by Christ Jesus, (v. 3:24). The words "freely" and "by His grace" tell the tale of salvation unto eternal life being free, no strings attached, by God's grace = unmerited favor, for all mankind as each individual chooses to express a moment of faith alone in Jesus Christ alone, (v. 3:24).
(Ro 6:5a) "For if [since] we [believers] have become united with Him in the likeness of His death" =
....................."ei gar sumphutoi .......gegonamen .........tO .....homoiOmati
....................."If for united together we have become .in the likeness
tou thanatou autou"
.......of death His"
This is a first class "If" clause best rendered "since":
"gegonanmen" = we have become, perfect tense, active voice, indicative mood which renders "ei" = since; thus stipulating a certainty that believers have indeed and forever (perfect tense) become united together in the likeness of His death. The significance of this is that the penalty and forgiveness for all believers' sins relative to eternal redemption by Christ Jesus is paid for once and for all; for believers are viewed by God as having died with Him.
"For if [since] we [believers] have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection." =
Since believers are identified by God as having died with Christ on the cross for their sins relative to personal forgiveness, (Ro 5:20-6:4), then it follows that they have the certainty of being resurrected from the dead in the manner He was - to eternal glory.
The word "for" (from "gar") which occurs at the beginning of verse 6:5 means "because" and introduces another reason why we believers should walk in newness of life.
[So one can say that Ro 6:3-5 and 3:21-24 clearly teach what Romans 8:1 must stipulate: "There is therefore now no [eternal] condemnation to them that are in Christ Jesus" with no human response requirement such as walking by the Spirit. Hence the additional phrases found in mostly later manuscripts and translations are copyist errors. Furthermore, the absence of any passages which clearly teach temporal condemnation for believers for walking by the flesh and not by the Spirit eliminates the consideration of temporal condemnation in 8:1 altogether]
(v. 6:1) "What shall we say, then? Shall we go on sinning so that grace may increase? (v. 6:2) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it? (v. 6:6) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - (v. 6:14) For sin shall not be your master, because you are not under law, but under grace. (v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted (v. 6:18) You have been set free from sin and have become slaves to righteousness. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." =
hOste ...adelphoi .mou .kai .humeis ethanatOthEte ..tO ......nomO .dia .tou sOmatos
So that, .brothers my, ..also you ......were made dead to the law .....by ..the .body
tou ....christou eis to ..genesthai ..................humas ..........heterO ......tO ......ek
of the Christ, ...for the to be [belong]............you [belong] to Another, to the .from among
nekrOn .egerthenti ...............hina karpophorEsOmen ...........tO theO"
dead ......having been raised .that we should bring forth fruit ......to God"
Once one becomes a " brother", i.e., a believer, one is justified unto eternal life via a moment of faith alone in Christ alone, (Ro 3:21-24), one belongs to Another, to Him Who was raised from the dead, Jesus Christ, (Ro 7:4), secure forever unto eternal life from eternal condemnation as a result. Note that only believers come to belong to Jesus Christ. So true believers are in view in this passage. Some versions render "eis to genesthai humas heterO" in v. 7:4 as "to be married to Another" which is evidently meant to continue the context, developed earlier in Ro 7:1-3, of an example of a woman married to a man being subject to the law of marriage. However the Greek verb "genesthai" is the verb 'to become' not 'to marry'. A more literal translation of "eis to genesthai humas heterO:""for = in order to become of another leads to a better rendering as the NIV has it: "that you might belong to Another." This involves the concept of belonging to someone beyond that of marriage. Heretofore belonging to Another as a slave to God and as a slave to His righteousness instead of a slave to sin has been portrayed of the individual when he becomes a believer, (Ro 6:6, 14, 17-20). These passages indicate that a non-believer is a slave to sin. But once he becomes a believer, he dies to (is separated from obeying) law including the Mosaic Law relative to the reception of eternal life through the body of Christ, (through what He did for mankind on the cross). He belongs to Jesus Christ, secure forever unto eternal life from eternal condemnation. He becomes a slave to God - to His sovereign and righteous rule, (Ro 6:20-22), which allows for godly discipline and blessings. Author Paul mentions our Lord's resurrection from the dead in Ro 1:1-4, 4:24-25; 6:4, 9 so that the reference in 7:4 to this can be tied to the eternal body of Jesus Christ, to Whom the believer belongs forever because Jesus Christ is forever.
1) [Compare Ro 1:1-4; 4:24-25; 6:4, 9; 7:4]:
(v. 1:1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God--
(v. 1:2) the gospel He promised beforehand through His prophets in the Holy Scriptures
(v. 1:3) regarding His Son, Who as to His human nature was a descendant of David,
(v. 1:4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord."
(v. 4:24 NAS) but for our sake also, to whom it will be reckoned, as those who believe in Him Who raised Jesus our Lord from the dead,
(v. 4:25 NAS) He who was delivered over because of our transgressions, and was raised because of our justification.
(v. 6:4) We were therefore buried with Him through baptism [i.e., by being identified with, by being placed] into [Christ's] death in order that, just as Christ was raised [up] from the dead through the glory [meaning His essence - especially His omnipotence] of the Father, even so we [believers] also should walk in newness of life.
(v. 6:5) For if [since] we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection.
(v. 6:9 NIV) For we know that since Christ was raised from the dead, He cannot die again; death no longer has mastery over Him.
(v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God."
Notice the clear references to our Lord's resurrection from the dead as the power and proof of the individual's way to be justified by a moment of faith alone in Christ alone through the eternal body of Jesus Christ secure forever unto eternal life from eternal condemnation because He is eternal. There is an absence of stipulations regarding the walk of the individual.
[Since Ro 7:4 clearly teaches that a believer belongs to Christ Jesus and is therefore no longer under eternal condemnation with no human response requirement such as walking by the Spirit in view, then the additional phrase found in mostly later manuscripts and translations which declares that eternal condemnation is arrived at only by not walking according to [the] flesh, but according to [the] Spirit in Romans 8:1 can be determined as copyist errors.]
(v. 7:14 NKJV) "For we know that the Law is spiritual, but I am carnal, [having been] sold under sin. (v. 7:15 NKJV) For what I am doing, I do not understand. For what I will [= want] to do, that I do not practice; but what I hate, that I do. (v. 7:16 NIV) And if [= since] I do what I do not want to do, I agree that the Law is good. (v. 7:18 ASV) For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." =
Paul, an example-believer, sees another law - one of a pattern of the mind evidenced by sinful behavior in his members, warring against the law of his mind - a pattern of wanting to do godly good; bringing him into captivity to the law of sin - a constant pattern of sinful behavior evidenced by his members from top of head, eyes, mouth, hands to toes.
Based on Paul's repeated statement that he finds that he consistently does not do what he wants to do, i.e., that inspite of the fact that as a believer he wants to do godly things; nevertheless he practices the ungodly, (cf. 7:14-16, 18-21). This is portrayed as an example of all believers. Paul finds, in view of this, that there is a law that when believers want to do good, evil is present with them in the sense that they choose in their minds to practice evil in spite of the desire in their minds to do good. This is a pattern so hard and fast that Paul finds that it is a law for all believers.
Notice that the phrases, "another law in my [Paul's] members" brings the believer "into captivity to the law of sin which is in [his] members" in verse 7:23, is part of a portrayal of Paul in his present time as a believer and in turn of all believers. This law of sin has already been touched upon in 7:21:
"I find then a law, that, when I would [want to] do good, evil is present with me."
The first law referred to in verse 7:23, the law of the members of the body refers to a principle, a pattern of sinful behavior chosen in the minds and evidenced by the members of the believer's body. Note that activity of the body is controlled by the mind. So we see "the law in [the] members [of the believer] warring against the law of [the] mind." On the other hand, the law of the mind of the believer as Paul describes it in verse 7:23 is the principle of constantly wanting to do good - also an activity of the mind. The law of the mind has been repeatedly referred to in this chapter relative to the activity of believers, (cf. Ro 7:15-16, 18-20). Although sin is evidenced in the members of the body, since the behavior of the members of the body is determined via decisions in the mind, then the war which is indicated by the word "warring" in the phrase "another law my members, warring against the law of my mind" in verse 7:23 is waged in the mind of the believer. The members of the body such as arms and legs, etc., don't choose to sin, but they certainly evidence it.
Verse 7:23 goes on to say that the law in the members of a believer's body brings the believer into captivity to the law of sin which is in his members. The law of sin in the members of the believer's body refers to the principle, i.e., constant pattern of behavior which Paul has repeatedly established in this chapter, namely that the members of an individual's body, (believer's are in view) - which encompassess everything from head/mind to toe which expresses thoughts, words and deeds - practices sin, (cf. Ro 7:19). Note that it is not the members of the body which choose to practice sin, although they are evidenced and often observed to sin. That decision is a function of the headquarters of human decision: the mind.
[Since verses 14-25 of chapter 7, especially verse 7:23, portray those who are believers; and since the phrase "in Christ Jesus" in verse 8:1, by virtue of the word "Therefore", refers back to those in view in verses 14-25 , i.e., believers; and since those in view in these verses = believers, especially verse 7:23, are stipulated as in captivity to the law of sin while in their mortal bodies; and since there are no stipulations in view throughout 7:14-25 with regard to an obligatory walk of the believer not after the flesh but by the Spirit; then the additional phrases found in some later manuscripts for verse 8:1 stipulating that in order to be without [eternal] condemnation one must walk by the Spirit and not by the flesh contradict what chapter 7 teaches and must be a scribal copyist error which implies that no believer. Otherwise no believer in his mortal body could avoid eternal condemnation, hence no one could be saved]
(v. 7:14 NKJV) "For we know that the Law is spiritual, but I am carnal, [having been] sold under sin. (v. 7:15 NKJV) For what I am doing, I do not understand. For what I will [= want] to do, that I do not practice; but what I hate, that I do. (v. 7:17 NKJV) But now, it is no longer I who do it, but sin that dwells in me. (v. 7:18 ASV) For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (v. 7:24 NKJV) O wretched man that I am! Who will deliver me from this body of death? (v. 7:25) I thank God - through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." =
In his present state at the time of his writing the Epistle to the Romans, Paul calls himself, and by implication describes any believer, a "wretched man" with a "body of death." The phrase "body of death" refers to his current physical body and mind which is dead in the sense of having the presence in it of evil and thus is separated from the holiness of God and unacceptable to Him relative to fellowship in eternity with God. The question, "Who will deliver me from this body of death?" has in view a future deliverance from being contaminated with sin, and being estranged from God, and from being connected with a physical body and mind which is destined to physically die and be destroyed. This implies a future deliverance into an eternal, perfect, sinless mind, body and spirit. Note that the future tense in the context or Romans chapter 7 Romans corroborates that Paul was relating his experience as a believer from verse 14 on.
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus. (v. 6:23 NIV) For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (v. 7:14 NKJV) For we know that the Law is spiritual, but I am carnal, [having been] sold under sin. (v. 7:15 NKJV) For what I am doing, I do not understand. For what I will [= want] to do, that I do not practice; but what I hate, that I do. (v. 7:17 NKJV) But now, it is no longer I who do it, but sin that dwells in me. (v. 7:18 ASV) For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (v. 7:24 NKJV) O wretched man that I am! Who will deliver me from this body of death? (v. 7:25) I thank God - through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." =
In verse 7:25, Paul answers his own question posed in verse 7:24, "Who will deliver me from this body of death?" To be delivered from the body of death means that a believer's present body is sinful and is going to physically die. He needs to be rescued from this so that he will have one that will live without death, i.e., forever - and one that won't sin which causes loss of temporal fellowship with God, physical and eternal death, (cf. Ro 6:23), i.e, a sinless, perfect one. He begins his answer with "I thank God" implying that it is God Who has provided for his deliverance from his body of death. This deliverance is stipulated as accomplished "through Jesus Christ our Lord." In view then is a deliverance from a "body of death," an unrighteous body that will physically die to one that is righteous, evidently an eternal godly body, mind and spirit that won't ever die. He begins his answer with "I thank God" implying that it is God Who has provided for his deliverance, which deliverance is stipulated as "through Jesus Christ our Lord." Evidently, the believer's deliverance from his body of death to one of righteousness is "through Jesus Christ our Lord." Recall that a moment of faith alone in Jesus Christ alone provided Paul and every believer with a righteousness from God leading to a redemption which evidently includes a righteous body and mind to replace the unrighteous one:
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23 NIV) for all have sinned and fall short of the glory of God,
(v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus."
Notice that a righteousness from God is part of the redemption that came by Christ Jesus where an individual in his sinful condition is to be redeemed and evidently transformed into a righteous being with an eternal and righteous body.
(v. 3:21 NIV) But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus... (v. 7:5 ASV) For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death... (v. 7:14 NKJV) "For we know that the Law is spiritual, but I am carnal, [having been] sold under sin. (v. 7:15 NKJV) For what I am doing, I do not understand. For what I will [= want] to do, that I do not practice; but what I hate, that I do... (v. 7:17 NKJV) But now, it is no longer I who do it, but sin that dwells in me. (v. 7:18 ASV) For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (v. 7:24 NKJV) O wretched man that I am! Who will deliver me from this body of death? (v. 7:25) I thank God - through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." =
To conclude this section of his letter, (chapter 7), author Paul reiterates the main theme: the conflict within him and every believer: "So then with the mind, I myself serve the law of God, but with the flesh, the law of sin."
The law of God referred to in verse 7:22 is a principle that declares that everything that is of God is holy, just and good because anything of God must reflect His character. And with the mind, the center of cognitive decision making, Paul says, he serves the law of God by delighting in it, and wanting to follow it, (cf 7:15-16, 18-22).
On the other hand, at the same time of serving the law of God with his mind, Paul stipulates in 7:25b that "with the flesh [he serves] the law of sin." The word "sarki" rendered "flesh" in this part of verse 7:25 is the same root word of "sarkikos", lit. "fleshly," rendered "carnal" in verse 7:14 in the NKJV which indicates the members of the body which demonstrate the activity controlled by that part of an individual believer's mentality which has been sold under sin, i.e., controlled by the sin nature. Previously the same root word, "sarki" rendered "flesh" in verse 7:5 was defined as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
(Ro 7:5 ASV) "For when we were in the flesh, [= controlled by the sinful nature within, (cf. Ro 6:20] the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death.
Notice that being "in the flesh" is defined as having the sinful passions cause the members of the body to bring forth fruit unto death, i.e., acts of sin. In Ro 7:5, Paul is speaking of himself and fellow believers using the personal pronoun "we" with the past tense phrase "were in the flesh" to indicate the time before they were believers. This includes himself.
(Ro 6:19 NIV) "I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness."
The Greek word "sarkos" literally, "flesh", rendered "natural selves" in the NIV in Ro 6:19 is defined in this verse as that part of the believer which can choose to be enslaved to impurity and ever-increasing wickedness or to righteousness leading to holiness. The part of an individual which can choose to be enslaved "to impurity and to ever-increasing wickedness" or "to righteousness leading to holiness" must be a part which is exclusively located in the mind of an individual where only that cognitive function exists in man. Hence the term "sarkos" literally "flesh" and rendered "natural selves" in the NIV, refers to an activity of the mind. Previously the same root word, "sarki" rendered "flesh" in verse 7:5 was defined as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
Verse 7:25b goes on to say that with the flesh Paul as an example of believers serves the law of sin. The law of sin was stipulated previously as expressed in the members of the believer's body. It refers to the principle, i.e., constant pattern of behavior which Paul has repeatedly established in this chapter, namely that the members of an individual's body, (believer's are in view) - which encompassess everything from head/mind to toe which expresses thoughts, words and deeds - practices sin, (cf. Ro 7:19). Note that it is not the members of the body which choose to practice sin, although they are evidenced and often observed to sin. That decision is a function of the headquarters of human decision: the mind.
*** END OF EXCERPTS FROM CHAPTERS THREE, SIX & SEVEN ***
(v. 8:1 ASV) "There is therefore now no [eternal] condemnation to them that are in Christ Jesus.
(v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death."
(v. 8:1 ASV) There is therefore now no [eternal] condemnation to them that are in Christ Jesus. (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death." =
The phrase in verse 8:1, "There is therefore now no [eternal] condemnation to them that are in Christ Jesus," without any stipulation as to one's walking by the Spirit, is corroborated in the next verse: "For [= because] the law of the Spirit of life has made me [and all who are "in Christ Jesus," i.e., all believers] free from the law of sin and death," (v. 8:2). Hence all "that are in Christ Jesus", i.e., all believers, are freed from the law of sin and death, i.e., eternal condemnation, regardless of their walk since there is no stipulation to that end in verse 8:2.
Evidently, the position of now having no condemnation for those who are in Christ Jesus, i.e., believers, is accomplished when becoming a believer by being placed under the Law of the Spirit of life which sets the individual free from the law of sin and death - without any reference as to how the believer walks. Notice that the time frame and what one is set free from is determined by the word now in verse 8:1 and "for" in verse 8:2, i.e., free from eternal condemnation the moment one becomes "in Christ Jesus" which is accomplished via a moment of faith alone in Christ alone plus nothing else.
The word "pneumatos" in the phrase "tou pneumatos tEs zOEs" rendered "of the Spirit of life" in the ASV refers to God the Holy Spirit, not the human spirit of the believer, because it is God the Holy Spirit Who has established such a law of the Spirit of life which provides the new nature of the human spirit and eternal life to the believer.
The law of sin has already been examined in chapter 7]:
*** EXCERPT FROM CHAPTER SEVEN ***
.............OR SKIP TO NEXT SECTION
(v. 3:21 NIV) But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus... (v. 7:5 ASV) For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death... (v. 7:14 NKJV) "For we know that the Law is spiritual, but I am carnal, [having been] sold under sin. (v. 7:15 NKJV) For what I am doing, I do not understand. For what I will [= want] to do, that I do not practice; but what I hate, that I do... (v. 7:17 NKJV) But now, it is no longer I who do it, but sin that dwells in me. (v. 7:18 ASV) For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (v. 7:24 NKJV) O wretched man that I am! Who will deliver me from this body of death? (v. 7:25) I thank God - through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." =
To conclude this section of his letter, (chapter 7), author Paul reiterates the main theme: the conflict within him and every believer: "So then with the mind, I myself serve the law of God, but with the flesh, the law of sin."
The law of God referred to in verse 7:22 is a principle that declares that everything that is of God is holy, just and good because anything of God must reflect His character. And with the mind, the center of cognitive decision making, Paul says, he serves the law of God by delighting in it, and wanting to follow it, (cf 7:15-16, 18-22).
On the other hand, at the same time of serving the law of God with his mind, Paul stipulates in 7:25b that "with the flesh [he serves] the law of sin." The word "sarki" rendered "flesh" in this part of verse 7:25 is the same root word of "sarkikos", lit. "fleshly," rendered "carnal" in verse 7:14 in the NKJV which indicates the members of the body which demonstrate the activity controlled by that part of an individual believer's mentality which has been sold under sin, i.e., controlled by the sin nature. Previously the same root word, "sarki" rendered "flesh" in verse 7:5 was defined as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
(v. 7:5 ASV) "For when we were in the flesh, [= controlled by the sinful nature within, (cf. Ro 6:20] the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death.
Notice that being "in the flesh" is defined as having the sinful passions cause the members of the body to bring forth fruit unto death, i.e., acts of sin. In Ro 7:5, Paul is speaking of himself and fellow believers using the personal pronoun "we" with the past tense phrase "were in the flesh" to indicate the time before they were believers. This includes himself.
"I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness."
The Greek word "sarkos" literally, "flesh", rendered "natural selves" in the NIV in Ro 6:19 is defined in this verse as that part of the believer which can choose to be enslaved to impurity and ever-increasing wickedness or to righteousness leading to holiness. The part of an individual which can choose to be enslaved "to impurity and to ever-increasing wickedness" or "to righteousness leading to holiness" must be a part which is exclusively located in the mind of an individual where only that cognitive function exists in man. Hence the term "sarkos" literally "flesh" and rendered "natural selves" in the NIV, refers to an activity of the mind. Previously the same root word, "sarki" rendered "flesh" in verse 7:5 was defined as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
Verse 7:25b goes on to say that with the flesh Paul as an example of believers serves the law of sin. The law of sin was stipulated previously as expressed in the members of the believer's body. It refers to the principle, i.e., constant pattern of behavior which Paul has repeatedly established in this chapter, namely that the members of an individual's body, (believer's are in view) - which encompassess everything from head/mind to toe which expresses thoughts, words and deeds - practices sin, (cf. Ro 7:19). Note that it is not the members of the body which choose to practice sin, although they are evidenced and often observed to sin. That decision is a function of the headquarters of human decision: the mind.
*** END OF EXCERPT FROM CHAPTER SEVEN ***
(v. 8:1 ASV) "There is therefore now no [eternal] condemnation to them that are in Christ Jesus.
(v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death."
(v. 8:1 ASV) There is therefore now no [eternal] condemnation to them that are in Christ Jesus. (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death." (cont.) =
Since the law of sin refers to an inevitable pattern of sinful behavior in all individuals' lives, believer and unbeliever alike; then the law of sin and death from which those in Christ Jesus are now freed from the moment they expressed a moment of faith alone in Christ alone refers to an inevitable pattern of sinful behavior in all their lives leading to the consequence of loss of temporal fellowship with God, physical and eternal death. But verse 8:2 has in view the law of the Spirit of life setting the one who is in Christ Jesus free from the law of sin and death at the present time in the believer's life. Since all men physically die or are removed otherwise from their physical bodies [the rapture]; and since the sin nature remains intact in the believer's body throughout his mortal life; then being freed from eternal death, but not the death which is the loss of temporal fellowship or physical death is in view in the death believers are set free from in Romans 8:2.
*** EXCERPT FROM CHAPTER SIX ***
.........OR SKIP TO NEXT SECTION
(v. 6:22) "But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. (v. 6:23) For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." =
Believers are motivated to offer the parts of their bodies to holiness, (v. 6:19c), in view of the fact that they have 'been set free from sin', i.e.., set free from enslavement to their sin natures; and have 'become slaves to God'. The result of this change in position is stipulated as follows: 'and the result is eternal life', (v. 6:22). All of this is corroborated by the fact that 'the wages of sin is death' and the 'gift of God is eternal life in Christ Jesus our Lord', (v. 6:23).
(v. 6:23) "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." =
Death is in view here in opposition to eternal life. Hence death in this verse translates primarily to eternal death - eternal separation from God in the Lake of Fire.
The wages of sin is loss of fellowship with God, physical and eternal death. But since God's grace through Christ Jesus covers those sins of the believer, then this does not to say that the believer who sins will earn the wages of eternal death in the Lake of Fire. On the other hand, sin in the believer's daily experience leads to loss of fellowship with God and can and often does lead to early physical death. But these kinds of death are not in view in 6:23a because the kind of death here is juxtaposed to eternal life in 6:23b.
Recall 5:20-21 which has believers in view when it says "where sin increased, God's grace [to cover those sins of the believer] increased all the more, so that.... grace might reign through righteousness to bring eternal life through Jesus Christ our Lord." So the believer is secure in his eternal life even if his sins increase because "where sin abounded" even in the believer, God's "grace abounded much more" so that "grace might reign" in the believer's life "through righteousness to eternal life" because it is "through Jesus Christ our Lord." So eternal life is permanently secured "through Jesus Christ our Lord", (cf. 6:23b). Eternal life is not therefore maintained, lost or verified as a result of the believer's own actions even when they fall short of the glory of God:
"The law was added so that the trespass might increase. But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord."
*** END OF EXCERPT FROM CHAPTER SIX ***
(v. 8:1 ASV) "There is therefore now no [eternal] condemnation to them that are in Christ Jesus.
(v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death."
(v. 8:1 ASV) "There is therefore now no [eternal] condemnation to them that are in Christ Jesus. (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death." =
Evidently the law of the Spirit of [eternal] life in Christ Jesus is that all those who are in Christ Jesus (all believers) which continues the context of verse 8:1 containing the identical phrase rendered "in Christ Jesus" are forever made free from eternal condemnation which the law of sin and death has over all mankind until they become in Christ via a moment of faith alone in Christ alone unto being baptized into Christ's death, burial and resurrection, (cf. Ro 3:21-24; 6:1-5).
Since no believer attains sinless perfection in his mortal life; and since all believers face temporal death, i.e., the death of their mortal / physical bodies; then being freed from sin in ones mortal life and/or from temporal death is ruled out. Being freed from the law of sin and eternal condemnation (death) once his mortal life is over is in view in verse 8:2. So to be freed from the law of sin and [eternal] death signifies to look forward to a sinless body without death in order to receive eternal life. On the other hand, to maintain possession of ones mortal body in the resurrection - the destiny of all who never became "in Christ Jesus", i.e., a believer - is to continue to suffer under the law of sin and death. Hence the phrase "There is therefore now no condemnation" in verse 8:1 is explained in verse 8:2 and refers to the abolishing of eternal condemnation for the one "in Christ Jesus" apart from how one walks. Hence we may conclude that the additional phrase or part thereof to verse 8:1 found in some later manuscripts and translations is what it appears to be, a copyist error which belongs exclusively to verse 8:4.
(v. 8:1 ASV) "There is therefore now no [eternal] condemnation to them that are in Christ Jesus."
There are a number of mostly later manuscripts and translations that have the additional phrase "me kata sarka peripatousin alla kata pneuma" at the end of 8:1 which is rendered "who do not walk according to [the] flesh, but according to [the] Spirit." in the NKJV. This sentence also appears exactly as this in verse 4 in all manuscripts and appears to be a scribal error called dittography, the repetition of a letter, syllable, word or phrase, evidently copied from verse four to verse one which repeated itself in later manuscripts and translations.
The Greek manuscript evidence of this additional phrase includes the following miniscules, (miniscules have lower case more cursive type writing): #33, 88, 104, 181, 326, 330, 451, 614, 630, 1241, 1877, 1962, 1984, 1985, 2492 and 2495 dating from the eleventh to the fifteenth centuries. This phrase is also included in a number of codices: [a codex consists of numerous quires which are four sheets of paper (or papyrus or parchment) folded once and stitched at the fold, wherein scribes would use a number of quires to make up an entire codex or book]:
Codex K (9th century), Codex P (9th century); and the phrase stands in the margin of Codex Claromontanus and Codex Sinaiticus - not as part of the original but as a later correction by some scribe to which date the correction is not known.
A shorter phrase rendered "Who walk not after the flesh" is found in #A, (5th); D06, (6th); Psi 81, and several minuscules such as 81, 256, 263, 365, 629, 1319, 1573, 1852 and 2127 from the eleventh through fifteenth centuries. It is also in the reading of the Latin Vulgate (5th century), and the Peshitta (NT: 5th century). Notable individuals such as Theodoret (446 AD), Ps-Oecumenius (10th century), and Theophylact (1077 AD) include the additional phrase. Basil (379 AD) also cites part of the additional phrase.
On the other hand, the phrase "There is therefore now no [eternal] condemnation to them that are in Christ Jesus" is found without additional words in S - 949 CE, B - 4th century, D - 5th century, G - 10th century, 1739, 1881 and a number of Alexandrian uncials which are significantly earlier manuscripts: 01-org. - 4th century, 03B - 4th century, 04C - corr. - 4th century, 06D-org. - 5th century. The approach is that the simpler text and the greater number of substantially earlier renderings support the correct reading, especially since the context overwhelmingly supports it.
(v. 8:3 YLT) "For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh.
(v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit."
(v. 5:20 NKJV) "Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more (v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord. (v. 7:10 NKJV) And the commandment, which was to bring life, I found to bring death. (v. 8:1 ASV) There is therefore now no [eternal] condemnation to them that are in Christ Jesus. (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death. (v. 8:3 YLT) For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh. (v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit." =
(v. 8:3) "to ...gar adunaton .tou nomou en hO Esthenei .......dia ........tEs sarkos
............."The for powerless the Law, ....in that it was weak .through the .flesh
ho theos ton heautou ....huion pempsas .....en .homoiOmati sarkos ..hamartias
......God .the of Himself Son ...having sent in ..likeness .......of flesh .of sin
kai peri hamartias katekrinen tEn hamartian en tE sarki"
and for .sin, ...........condemned the sin ............in the flesh"
The Law is stipulated as not able, (= "adunaton", lit., powerless), to accomplish a key purpose: that its righteous requirements be fulfilled in men's lives. The Law was designed by God to judge man's sin for what it is via godly and righteous commandments so that men might repent, obey and live righteously. But that particular design is thwarted by the flesh, i.e., by the members of the body in man which are sinful and will not choose to comply with the Law's requirements.
(v. 13) "For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous."
So the Law is a rule of life which standard is God's righteousness because when one observes it, one is declared righteous by God. Hence the Law embodies the righteousness of God. On the other hand, due to man's flawed nature, he chooses continally not to obey the Law:
*** EXCERPT FROM CHAPTER SEVEN ***
............OR SKIP TO NEXT SECTION
(v. 3:19)
"Now we know that whatever the Law says, it says to those who are under
the Law, so that every mouth may be silenced and the whole world held
accountable to God. (v. 3:20) Therefore no one will be declared
righteous in His sight by observing the Law; rather, through the Law we
become conscious of sin. (v. 3:21) But now a righteousness from God,
apart from law, has been made known, to which the Law and the Prophets
testify. (v. 3:22) This righteousness from God comes through faith in
Jesus Christ to all who believe. There is no difference, (v. 3:23) for
all have sinned and fall short of the glory of God, (v. 5:20 NKJV)
Moreover..... law entered that the offense might abound. But where sin
abounded, grace abounded much more. (v. 5:21 NKJV) so that as sin
reigned in death, even so grace might reign through righteousness to
eternal life through Jesus Christ our Lord. (v. 7:4 NIV) So, my
brothers, you also died to the law through the body of Christ, that you
might belong to Another, to Him Who was raised from the dead, in order
that we might bear fruit to God. (v. 7:5 ASV) For when we were in the
flesh, [= controlled by the sinful nature within], the sinful passions,
which were through the Law, wrought in our members to bring forth fruit
unto death. (v. 7:6 KJV) But now we are delivered from the Law, that
being dead [lit. having died] wherein we were held; that we should
serve in newness of spirit, and not in [the] oldness of [the] letter.
(v. 7:7 NIV) What shall we say, then? Is the [Mosaic] Law sin?
Certainly not! Indeed I would not have known what sin was except
through law [law, no article = any rules of moral behavior]. For I
would not have known what coveting really was if the [Mosaic] Law had
not said, 'Do not covet.' [Ex 20:17, Dt 5:21] (v. 7:8 NIV) but sin,
seizing the opportunity afforded by the commandment, produced in me
every kind of covetous desire. For apart from law, sin is dead. (v. 7:9
NKJV) I was alive once without... law, but when the commandment
came, sin revived and I died
(v. 7:10 NKJV) And the commandment, which was to bring
life, I found to bring death." =
"Kai .heurethE ..moi ...hE entolE ...............hE eis zOEn hautE eis thanaton
"And was found .to me the commandment .the to .life ....this ....to death"
By virtue of the past tense, Paul continues to reflect on his past experience before he became a believer relative to his preception of the Law in order to show that this is how all unbelievers respond via the sin nature within to a correct understanding of the Law. The phrase in v. 7:10, "Kai heurethE moi hE entolE hE eis zOEn hautE eis thanaton" literally rendered in the NKJV "And the commandment, which was to bring life, I found to bring death" refers to not just the specific commandment "Do not covet" relative to author Paul's personal experience, but by example, to the principle behind all godly commands regulating the behavior of all mankind, (law) - to bring life. The commmandments signify that all individuals are accountable to God for righteous living thereby bringing life when obeyed in the sense of (1) being spiritually alive / in daily fellowship with God, (2) enhancing the quality and length of ones physical life and (3) leading one to eternal life through a moment of faith alone in Christ alone, (cf. 3:21-24). But due to a flawed nature, author Paul is illustrating, by his personal experience, an example of all mankind deliberately miscontruing and violating law resulting in lives (1) being characterized by personal destruction and spiritual death / separation from daily fellowship with God, (2) being led toward physical death and (3) being on a path toward eternal death before God , [unless one trusted alone in Christ alone unto a righteousness from God, (Ro 3:21-23)]. The phrase "sin revived" in verse 7:9 indicates when Paul came upon an understanding of the true content of law, whereupon he realized that he was dead before a holy God in his trespasses and sins as a result of his natural, (sin nature's), response to law. Note that this is a repeat of the message of verse 9: "I was alive once without... law, but when the commandment came, sin revived and I died."
*** END OF EXCERPT FROM CHAPTER SEVEN ***
So all men consistently fail to keep the Law, and even increase their sinful actions when they become conscious of the true content of the Law, (cf. 5:20-21).
(v. 8:3 YLT) "For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh.
(v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit."
(v. 5:20 NKJV) "Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more (v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord. (v. 7:10 NKJV) And the commandment, which was to bring life, I found to bring death. (v. 8:1 ASV) There is therefore now no [eternal] condemnation to them that are in Christ Jesus. (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death. (v. 8:3 YLT) For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh. (v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit." =
(v. 8:3) "to ...gar adunaton .tou nomou en hO Esthenei .......dia ........tEs sarkos
............."The for powerless the Law, ....in that it was weak .through the .flesh
ho theos ton heautou ....huion pempsas .....en .homoiOmati sarkos ..hamartias
......God .the of Himself Son ...having sent in ..likeness .......of flesh .of sin
kai peri hamartias katekrinen tEn hamartian en tE sarki"
and for .sin, ...........condemned the sin ............in the flesh"
[The New Analytical Greek Lexicon, Wesley J. Perschbacher, Editor, Hendrickson Publishers, Peabody, MA, 1992, p. 223]:
"katEkrinEn" rendered "did condemn" in the YLT, (Str. #2632), in verse 8:3 = "to give judgment against... condemn... place in a guilty light"
[Theological Dictionary of the New Testament, Abriged, Geoffrey W. Bromiley, Editor, William B. Eerdmans Publishing Co., Grand Rapids, Mich, 1992, p. 475]:
In human judgment it is the verdict as distinguished from its execution, but the two converge in divine judgment... In Rom. 8:3; Paul has in mind the totality of what God had done and does through Christ, i.e., the whole movement from the incarnation to the imparting of the Spirit, (v. 4). The condemnation is universally valid but is efficacious only for those who are in Christ... It is the removal of the enmity between God and us (Rom 8:7). The Law condemns us and we perish, but in Christ God condemns sin and we are free."
So the Greek word "katekrinen" rendered "did condemn" in the YLT in verse 8:3 means passed a judicial sentence upon sin declaring it and those associated with it - worthy of God's eternal condemnation and eternal death. The Son of God not only passed a judicial sentence upon sin for the sake of sin and justice, He took upon Himself the punishment for sin in a sacrifice of atonement for the sins of the whole world, (cf. Ro 3:21-25).
In view in 8:3 is the weakness of the Law through the flesh to accomplish a key purpose of the Law: to condemn / judge and sentence sin in the flesh so that men might walk according to the righteousness of the Law. So God did it: he sent His own Son in the likeness of sinful flesh without intrinsic sinfulness and for sin did judge sin and did pay the penalty for it in His Humanity providing the means by which man can now evidence righteous, godly behavior by becoming in Christ Jesus (= believers), (notice the "us" in verse 8:4 which refers to we believers), and walking not according to [the] flesh but according to [the] Spirit.
(Ro 7:4 ASV) "For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death." =
In this context the word "sarki" rendered "flesh" in verse 7:5 is defined then as that part of an individual's mentality before he became a believer that was controlled by the sin nature and was demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
So a key purpose of the Law = a set of godly and righteous rules to live by - in view here is to make man conscious of sin so as to hold man accountable to God for unrighteous living with the intended result that man will live righteously. But since man is fleshly, i.e., sinful by nature, he refuses to accept and obey this purpose of the Law and sins all the more instead, (Ro 5:20-21). Hence the Law is made weak through the flesh and requires another solution from God. So God is stipulated as having sent His own Son in the likeness of sinful flesh. Note the Greek phrase "en homolOmati sarkos," literally "in likeness of flesh" in verse 8:3 and rendered in the YLT, "in the likeness of sinful flesh" conveys what the rules of language afford in accordance with the context, namely an appearance of sinful flesh without the intrinsic sinfulness, i.e. a Man without sin. This resulted in the Son's condemnation (judgment) of sin in the flesh, i.e., ungodly behavior of mankind through God's incarnate and sinless Son, i.e., in His perfect Humanity. So sin was condemned / judged by God in the flesh, i.e., in the Son's perfect Humanity, as utterly sinful, evidently paying the penalty for the sins of the whole world as part of that judgment, (Ro 3:21-24); so that "the righteousness of the Law may be fulfilled" in man. Evidently, then one must first be "in Christ," i.e., a believer, in order to be in position to have the righteousness of the Law fulfilled in their lives by walking not according to flesh, but according to Spirit. Notice that the phrase "mE kata sarka peripatousin alla kata pneuma" rendered "not according to [the] flesh, but according to [the] Spirit" in verse 8:4 in the NASB, omits the two definite articles shown in brackets, emphasizing the quality of each. The word "pneuma" rendered "Spirit" in the NASB refers not to the human spirit but to the quality of God the Holy Spirit which demands an influence of godly behavior and hence best fits the context of the passage.
[The Bible Knowledge Commentary, NT, Walvoord and Zuck, Editors, Victor Books, USA, 1988, p. 469]:
"8:3-4. Having stated the fact of freedom, Paul then explained how it is achieved. He declared again the impossibility of attaining freedom over sin through the (Mosaic) Law. It was powerless to free from sin. Not that the Law was weak in itself (as many translations suggest), for it was good (7:12). But because of sinful human nature, the Law could not deliver from sin. The words 'sinful nature' translate sarx (lit., 'flesh'), which can mean either human sinfjul corruption or human weakness (cf. 7:5, 18, 25; 8:4-5, 8-9, 12-13).
God accomplished deliverance over sin, however, by sending His own Son in the likeness of sinful man (lit., 'likeness of flesh of sin'). Jesus was sent not in sinful flesh but in the likeness of it. His human nature was protected and preserved from the indwelling principle of sin that has plagued all other human beings since Adam... He was also sent, literally 'concerning or for sin' (peri harmartias, not as the NIV has it, to be a sin offering). In other words He came to do something about sin. What He did was to condemn it: by His death on the cross, He condemned sin (katekrinen, 'passed a judicial sentence on it'' cf katakrima, 'punishment,' Rom 8:1) so that those in Christ are not condemned. The goal of this was so that the righteous requirements of the Law - a life of holiness... - could be fully met as believers do not live according to the sinful nature but according to the Spirit. The provision of delieverance from the power of sin is throutgh the death of Jesus Chrsit, but experiencing it in one's daily conduct comes through the controlling power of the Holy Spirit."
Note that as is the nature of being in the position of judge in order to judge sin properly, the Son of God had to be without sin. Since one must be sin free in order to judge sin, then the phrase "in the likeness of" sinful flesh in verse 8:3b, "God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh", must be limited to that which is in the likeness or appearance of sinful flesh, as opposed to that which actually is sinful flesh. Certainly our Lord was human in every way except he was never sinful.
This is corroborated by the fact that in order for redemption to come by Jesus Christ, through faith in Him providing a righteousness from God, Jesus Christ Himself had to be in the likeness of flesh but absolutely righteous, i.e., a man without sin:
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23 NIV) for all have sinned and fall short of the glory of God,
(v. 3:24 NIV) and are justified freely by His grace through the redemption that came by Christ Jesus.
(v. 3:25a NAS) Whom God displayed publicly as a propitiation in His blood through faith [for a display].
(v. 3:25b NAS) This [display] was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed"
[Expositors Bible Commentary, NIV, Vol. 10, Zondervan Publishing, Grand Rapids, Michigan, Frank E Gaebelein, Gen. Editor, Everett F. Harrison, writer, 1976, pp. 86-7]:
[(v. 8:2 ASV) "For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death."]
"But how was this freedom gained (v. 3)? The opening statement about the powerlessness of the Law because of the weakness of the sinful nature to which its commands are addressed is an obvious reminder of the major thrust of chapter 7. The Law makes demands, and it condemns when those demands are not met, but it cannot overcome sin. This inability of the Law required the personal action of God in Christ. He sent 'his own Son.' The mission could not be entrusted to anyone else or any one less than His Son. While the preexistence of the Son is not formally taught here, it is implied...
The Son was sent 'in the likeness of sinful man' (man' is literally 'flesh'). Observe with what care the incarnation is stated. Paul does not say 'in sinful flesh,' lest the Son's sinlessness be compromised, nor 'in the likeness of flesh,' which would convey a docetic idea and thereby deny the reality of the humanity of our Lord, making it only an appearance of corporeality."
(v. 8:1 ASV) There is therefore now no [eternal] condemnation to them that are in Christ Jesus. (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death. (v. 8:3 YLT) For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh. (v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit." =
A key purpose of the Law was for man in his walk to demonstrate the righteousness of God as exemplified by the Law's righteous and godly commands, but this purpose was not able to be fulfilled through the Law as it was weak in the flesh, (=the sin nature), of man, to whom it was directed to obey. So God did it Himself, rather than rely on man's flawed response to the Law. God did accomplish His purpose, having sent His Son in the likeness of sinful flesh and for sin, did condemn / judge and sentence sin in the flesh so that the requirement of the Law which is righteous might be fulfilled in those who are in Christ Jesus who do not walk according to [the] flesh but according to [the] Spirit. The condemnation of sin placed a judicial sentence upon the sins of all mankind, the whole world, such that it exacted a punishment for those sins upon mankind which Christ Jesus did pay for Himself, (cf. Ro 3:21-25).
Notice that the Trinity is in view: God the Father sent His own Son, the God the Son in His Humanity, to fulfill the righteous purposes of the Law which were thereby carried out by men who have believed in Christ Jesus unto justification/ salvation and who walk according to God the Holy Spirit. Evidently the opportunity for walking according to [the] Spirit is limited to those "in Christ Jesus," i.e., believers. This implies a unique equipping and provision for the believer so that he can be directed to walk in accordance with the righteous requirement of the Law. Later verses in chapter 8 provide additional information to this end.
(v. 8:5 YLT) "For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit [do mind].
(v. 8:6 YLT) for the mind of the flesh [is] death, and the mind of the Spirit -- life and peace"
(v. 7:5) "For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death. (v. 7:25 NKJV) I thank God - through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin. (v. 8:1 ASV) There is therefore now no [eternal] condemnation to them that are in Christ Jesus. (v. 8:2 ASV) For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and of death. (v. 8:3 YLT) "For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh. (v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit. (v. 8:5 YLT) For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit [do mind]." =
Verses 8:3-5 indicate that the Law was not able to accomplish its purpose of having individuals walk according to God's righteousness; so God having sent His own Son in the likeness of sinful flesh, but without intrinsic sinfulness, did condemn / judge and sentence sin in the flesh through His atonement so that the righteous requirement of the Law might be fulfilled in us = believers, (one must be a believer first) - who do not walk according to [the] flesh but according to [the] Spirit. The reason for the Law's failing is further explained by the principle stipulated in verse 8:5:
(v. 8:5 GREEK) "Hoi .gar .kata .............sarka ontes ..ta .............tEs ....sarkos phronousin
............................"The for .according to .flesh ..being, the things of the flesh ....mind,
hoi de ..kata .............pneuma ta .............tou pneumatos."
the and according to Spirit, ...the things of the Spirit."
Note that the word "sarkos" rendered "flesh" in 8:5a is accurately defined as the sin nature in man:
"For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death." =
In this context the word "sarki" rendered "flesh" in verse 7:5 is defined then as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh. This corroborates verse 8:5a, for it too indicates that when one is in the flesh [= controlled by the sinful nature within], then ones mind is on sinful things.
Note that the Greek word "ontes" in verse 8:5a is a plural, nominative participle = a participle used as a noun, hence with the definite article "hoi," (located at the beginning of verse 8:5). It literally means, "the being [ones]." This word, "hoi ontes" is located in the phrase "hoi gar kata sarka ontes ta tEs sarkos" rendered in 8:5a in the YLT "For those who are according to [the] flesh, the things of the flesh do mind." The verb "phronousin" rendered "do mind" in the YLT, (Str. # 5426) is in the 3rd person, plural, present active indicative mood - a mood which is a statement of fact, further establishing that a principle is being stipulated. It has a meaning best suited to this context of "to be mentally disposed toward." Hence this phrase, (8:5a), refers to those individuals whose lives are characterized as wholly according to flesh = sinful, i.e., the one whose lives are characterized by nothing but sin and whose minds are so characterized as wholly occupied with, i.e., mentally disposed toward, sin. This is describing a category of individuals who are unbelievers.
On the other hand, and contrasted with this group of individuals, the Greek words "hoi ontes" = The ones being, and the verb "phronousin" = "mind" is used to refer to another group of individuals in the second half of verse 8:5 as a contrast to unbelievers: "hoi... ontes ... de kata pneuma ta tou pneumatos" rendered in the YLT "and those according to [the] Spirit, the things of the Spirit [do mind]." Note that the definite article before the first word rendered "Spirit" in the YLT is actually not in the Greek. Hence the word "pneuma" without the article refers to a quality of the Spirit, i.e., to that quality of the individual's lifestyle which evidences God the Holy Spirit's sovereign control. So we have in phrase 8:5b of the YLT, "and those according to [the] Spirit, the things of the Spirit [do mind]." This is a reference to those individuals whose lives are wholly characterized as being under the sovereign control of the Spirit, and whose minds are so characterized as of the Spirit - of God the Holy Spirit, i.e., under His control = believers. Notice that believers are not characterized as leading sinlessly perfect lives, nor of a sinlessly perfect mentality. They are characterized as under the control of the Spirit with their minds constantly reminded of the Spirit's leading.
The contrast between unbelievers and believers was addressed in Romans chapter six: The believer used to be a slave to sin and is now a slave to righteousness, implying God's sovereign control of the believer, and the work of God the Holy Spirit, (Ro 6:16-18). On the other hand, the believer, while under God's sovereign control, struggles between the righteousness which is present in his mind and the presence of sin in his members, (Ro 7:14-23).
***** EXCERPTS FROM CHAPTERS SIX AND SEVEN ****
........................OR SKIP TO NEXT SECTION
BELIEVERS
HAVE BECOME SLAVES TO RIGHTEOUSNESS BUT CAN STILL SIN
(v. 6:18 NIV) "You were set free from sin and have become slaves to righteousness" =
Paul introduces a new point - that the individual in a moment of time went from being a slave to sin to a slave of righteousness when he believed. This position of enslavement to righteousness is presented as mutually exclusive from the believer's former position of enslavement to sin. On the other hand, Romans chapter 6 does not present a picture of sinless perfection in the believer's mortal life experience. Verses 1-3 and 12-14 command the believer not to let sin reign in his mortal body, and not to offer the parts of his body to sin as instruments of wickedness. From this we can infer that the believer became a slave to righteousness through being placed under the sovereignty of God through the work of God the Holy Spirit within the believer; but the believer has the latitude to offer the parts of his body to sin as instruments of wickedness or to God as instruments of righteousness from moment to moment.
(v. 7:18 ASV) "For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." =
Verses 22-23
go on to explain verse 21 which verse indicates that when the believer
wants to do good, evil is always present with him. The first word in v.
7:22 in the NKJV, rendered "For" = because, begins this explanation.
The frequent 'I's and 'me's' since v. 7:14 refer to Paul as an example
of all believers. Relative to an explanation of this conflict, verse
7:22 stipulates that the believer delights in the law of God in his
inward man. The law of God referred to in verse 7:22 is a principle
that declares that everything that is of God is holy, just and good
because anything of God must reflect His character. So delighting in it
refers to delighting in and wanting to do godly things. The location in
the believer of that which delights in the law of God is described as
the inward man. The term "inward man" portrays the cognitive capacity
which motivates the mind of a believer to delight in and do godly
things. Only the mentality of the believer delights in true godliness.
Unbelievers
are never portrayed as having an "inward man" which delights in the Law
- the righteousness of God. Unbelievers of all types have been
previously characterized in Romans as suppressing the truth about God
and His righteousness which He expects all men to live by. .
The phrase "esO anthrOpon" rendered "inward man" in the NKJV ("inner
being" in the NIV), is used to describe the consciousness of the
believer which delights in and desires to do God's righteousness - His
law.
*** END OF EXCERPTS ***
(v. 8:5 YLT) "For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit [do mind].
(v. 8:6 YLT) for the mind of the flesh [is] death, and the mind of the Spirit -- life and peace"
(v. 8:3 YLT) For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh. (v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit. (v. 8:5 YLT) For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit. (v. 8:6 YLT) for the mind of the flesh [is] death, and the mind of the Spirit - life and peace" =
(v. 8:6 YLT) "for the mind of the flesh [is] death, and the mind of the Spirit - life and peace" =
to ...gar phronEma tEs .....sarkos thanatos to ..de .phronEma
The for .mind .........of the .flesh ...death; ...the .but mind
tou ....pneumatos zOE kai ...eirEnE."
of the Spirit, ........life ..and ..peace."
The phrase "the mind of the Spirit" refers to the presence of God the Holy Spirit within the believer's mentality. Man's mind is flawed, unable to produce eternal life and a godly peace for himself; but with the presence of the Spirit we have just that.
The phrase "the mind of the flesh" depicts the mind of the unbeliever which is further described as "death" = a separation and enmity with God leading to eternal death. On the other hand, the phrase "the mind of the Spirit" depicts the mind of the believer under the control of God the Holy Spirit which is then described in opposition to death as life and peace = fellowship with God unto eternal life.
(v. 8:7 ASV) "because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be:
(v. 8:8 ASV) and they that are in the flesh cannot please God."
(v. 8:3 YLT) "For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh. (v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit. (v. 8:5 YLT) For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit. (v. 8:6 YLT) for the mind of the flesh [is] death, and the mind of the Spirit - life and peace (v. 8:7 ASV) because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: (v. 8:8 ASV) and they that are in the flesh cannot please God." =
The crux of the matter of why the Law was powerless to fulfill its righteous requirement in mankind, (cf. Ro 8:3-4), is within the nature of man himself. "The mind of the flesh," in verse 8:7, is a description of the unbeliever's mind being enslaved to the flesh, i.e., the sin nature. The unbeliever is thereby at enmity, i.e., having an irreconciliable hatred and hostility against God. The unbeliever willfully rejects being subject to the law of God, to the standard of His righteousness, and does evil instead. The unbeliever's will is so entrenched in his evil mentality and corresponding ways, that he finds himself unable to choose to subject himself to the righteous law of God. It is totally abhorent to him.
(v. 8:5 YLT) "For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit. (v. 8:6 YLT) for the mind of the flesh [is] death, and the mind of the Spirit - life and peace (v. 8:7 ASV) because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: (v. 8:8 ASV) and they that are in the flesh cannot please God."
Although an unbeliever cannot please God with anything godly in his lifestyle, he can express a moment of faith alone in Christ alone. Believing in something is not a lifestyle activity.
The phrase "They that are in the flesh" in Ro 8:8 is describing in this context the individual who is characteristically and always enslaved to his sin nature, i.e., the unbeliever, not the believer. It goes on to say that the unbeliever cannot please God with his lifestyle. This is not to say that the unbeliever cannot choose to trust alone in Christ alone in order to be justified and receive the righteousness of God and eternal life, (Ro 3:20-24) - which would please God, since believing is not a lifestyle activity and other passages indicate that it is a possibility with the unbeliever.
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23 NIV) for all have sinned and fall short of the glory of God,
(v. 3:24 NIV) and are justified freely by His grace through the redemption that came by Christ Jesus."
Notice that this passage stipulates that those who are not yet believers, i.e., those who are of the flesh and cannot please God, (Ro 8:5-8), receive a righteousness from God, i.e., are justified freely by God's grace through the redemption that came by Christ Jesus through faith, (Ro 3:22), which implies that unbelievers can and do exercise such faith and by this do please God. The expression of faith in Christ which justifies an unbeliever is outside of the realm of lifestyle, which is what is in view in Ro 8:8: a lifestyle of the unbeliever which is totally occupied with and dominated by the sin nature and thereby producing a lifestyle which is unable to please God. The nature of believing in something in order to be saved from ones own evil doing cannot be construed to be a godly behavior, for one is not proactively doing something godly when one trusts in Christ for salvation but only passively accepting God's work, not their own, in order to be saved. So although the exercise of saving faith would certainly please God, it is an action defined by God as within the bounds of His grace, (cf. Ro 3:24), i.e., unmerited favor and not within the realm of godly or ungodly behavior. Hence the exercise of saving faith is a passive and neutral activity which all men of sufficient cognitive ability have the capacity to exercise.
"The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, Who is the image of God."
Notice that while one is
an unbeliever one is blinded to the gospel unable to see the light of
the gospel of the glory of Christ because they
are unwilling to change their ungodly frame of reference whose
origin is the god of this age to the truth of Who God is and to then
choose to believe alone in His Son alone for salvation. They have the
capacity to believe, but they are unwilling to go outside of their
ungodly frame of reference to consider anything outside of that ungodly
frame of reference - even if Jesus Himself performed miracles in front
of them as He did to many years ago in the first century:
(v. 37) '''Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him.
[Notice that it is not a
matter of capacity, but a matter of the human will, despite Jesus'
miracles]
(v. 38) This was to fulfill the word of Isaiah the prophet: "Lord, who has believed our message and to whom has the arm of the Lord been revealed?"
(v. 39) For this reason they could not believe, because, as Isaiah says elsewhere:
(v. 40) "He has blinded their eyes and deadened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn - and I would heal them." '''
a)
Individuals Who Repeatedly Would Not Believe In Jesus Christ - Even
After Witnessing His Miracles, God Made It So Their Eyes Were Blinded
And Their Hearts Were Deadened So That They Could Neither See, Nor
Understand Because They Would Not Turn To God And Believe. So Man Has
The Capacity To Obey God And Understand What He Has Said But His Sinful
Nature Has Turned His Will Totally Against The Exercise Of That Capacity
Man has the capacity to obey God but his sinful nature has turned his will totally against the exercise of that capacity, hence he cannot please God because he will not.
Just as some individuals with the capacity and intelligence to do well in school cannot do well because they will not, i.e., they have an incorrigible attitude problem - they will not do homework, nor study, nor carry books, nor appear studious in any way because it would jeopardize their self-image and association with a peer group or for a number of other arbitrarily rebellious reasons;
so all unsaved individuals all of which have the capacity to trust alone in Christ alone unto eternal life, (otherwise God would not ask them to trust in His Son, (Jn 3:5-18, etc.), cannot please God by trusting in Christ as Savior because they will not, i.e., because they all have totally depraved natures that simply will not accept anything that God commands them to do. They cannot believe in Christ as Savior because they will not even accept the sovereignty of God in their lives over their eternal destiny.
Or consider the wife who in spite of the evidence presented cannot believe her husband has been unfaithful because she just will not accept the truth.
Since finite man has the capacity but cannot believe certain things relative to his temporal life because of prejudices, so it is indeed possible - which you have not ruled out - that man has the capacity to hear God with understanding and believe in the gospel but cannot because of his prejudice against God, i.e., his depraved will. He cannot because he will not.
[BKC, op. cit., pp. 319-320]:
"12:37. John from the beginning of his Gospel (1:11) had sounded the theme of national unbelief. John now explained that in spite of all Jesus' miraculous signs (sEmeia), they still would not believe in Him. Their unbelief was irrational, as sin always is.
12:38. The Jews' national, irrational unbelief had been predicted by Isaiah the prophet. The clearest Old Testament passage concerning the suffering Servant (Isa 53:1-12) began by stating that Israel would not perceive God's revelation in and through the Servant. Who has believed our message and seen His arm...revealed? implies that only a few have believed (quoting Isa 53:1).
12:39-40. Then John again quoted from Isaiah (6:10) to explain that the nation as a whole was unable to believe. Because they constantly rejected God's revelation, He had punished them with judicial blindness and deadened... hearts. People in Jesus' day, like those in Isaiah's day, refused to believe. They 'would not believe' (John 12:37); therefore they could not believe (v. 39). Similar illustrations of God's punishing of persistent sin by hardening are common (Ex 9:12; Rom 1:24, 26, 28; 2 Thes 2:8-12).'''(v. 8:9 NKJV) "But you are not in [the] flesh but in [the] Spirit, if [= since] indeed [the] Spirit of God dwells in you. Now if anyone does not have [the] Spirit of Christ, he is not His."
(v. 7:4 NIV) "So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God. (v. 8:3 YLT) For what the Law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn ...sin in the flesh. (v. 8:4 NASB) so that the requirement of the Law might be fulfilled in us, who do not walk according to [the] flesh but according to [the] Spirit. (v. 8:5 YLT) For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit. (v. 8:6 YLT) for the mind of the flesh [is] death, and the mind of the Spirit - life and peace (v. 8:7 ASV) because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: (v. 8:8 ASV) and they that are in the flesh cannot please God. (v. 8:9 NKJV) But you are not in [the] flesh but in [the] Spirit, if [= since] indeed [the] Spirit of God dwells in you. Now if anyone does not have [the] Spirit of Christ, he is not His." =
In verse 7:4 it is stipulated that brothers, i.e., believers belong to Jesus Christ. In verse 8:9 it is further stipulated that a believer is not in [the] flesh, i.e., ruled by the intrinsic sin nature within him, because the Spirit of God dwells in him. This implies that the rulership of the Spirit of God is present in the believer and has deposed the former rulership of the flesh, the sin nature. Furthermore, if anyone does not have the Spirit of Christ dwelling in him, then he does not belong to Christ and is therefore not a believer. So one can conclude from 7:4 and 8:9 that all believers belong to Jesus Christ and have the permanently indwelling Spirit which signifies that all believers are under the control of or led by the Spirit. The believer is led by the Spirit and under His control, regardless of how the believer follows.
(v. 8:9 Greek) "humeis de ..ouk este en sarki alla .en pneumati eiper ......................
........................."You .....but .not .are .in .flesh, but .in .Spirit, ......if [= since] indeed
pneuma theou ..oikei ..en humin ei de ..tis ........pneuma christou ..ouk echei houtos .
Spirit ....of God dwells in .you; ...if .but anyone Spirit .....of Christ not .has, ...this .....
ouk estin autou"
not ..is .....His"
"But.. [you are] in Spirit, if [since] indeed [the] Spirit of God dwells in you" = But you are under the Spirit's authoritative and godly rule since the Spirit dwells in you - His indwelling means He rules. Verse 8:9 defines who the believer is: the one who has indwelling in him Spirit of God / Spirit of Christ and by this is led by the Spirit.
The Greek text omits three definite articles in 8:9a rendered in the NKJV "But you are not in [the] flesh but in [the] Spirit, if [since] indeed [the] Spirit of God dwells in you." Omission of the article emphasizes having the quality of:
"But you are not in flesh" = But what rules you is not representative of the quality of the sin nature, hence you are not under its evil rule.
"But [you are] in Spirit" = But what does rule you is representative of the quality of God the Holy Spirit, you are under His authoritative and godly rule. Notice that this is so regardless of the believer's walk!
"But [you are] in Spirit, if [since] indeed Spirit of God dwells in you" = But what rules you is representative of the quality of the rulership of God the Holy Spirit, you are under His authoritative and godly rule, if [since] indeed the quality of the Spirit dwells in you. Verse 8:9 defines who the believer is: the one who has indwelling in him [the] Spirit of God / Spirit of Christ. If he does not have this indwelling, then the individual does not belong to Jesus Christ.
Notice that the word "Spirit" refers to the Spirit of God as opposed to the human spirit in verse 8:9a, also called Spirit of Christ in 8:9b.
The Greek word "eiper" in the phrase "eiper pneuma theou oikei en humin" in 8:9a rendered "if [= since] indeed Spirit of God dwells in you" is accompanied by the verb "oikei" rendered "dwells" in the indicative mood, a first class "if" meaning 'if and it is so' and best rendered "since indeed [the quality of the] Spirit of God dwells in you," evidently referring to believers having the indwelling of God the Holy Spirit previously established as a point of definition in 7:4 and 8:9. Notice that this is not to say that believers never sin, but that what rules them is not representative of the quality of the sin nature - under its evil rule. They are under the rule of the Spirit. Being under the rule of the Spirit does not compute to a believer always responding to God's rule with an obedient and godly lifestyle as some maintain; especially in view of the previous chapter 7 which speaks of the struggle of the believer between his mind which wants to do good and his members which do not, (vv. 7:14-25). Being a leader does not automatically signify that those under leadership will faithfully follow all the time.
The "if" in 8:9b is also "ei" + indicative mood. Since it is not fact that one "does not have the Spirit of Christ," then 8:9b is to be interpreted 'if (for the sake of argument) anyone does not have the Spirit of Christ then he is not His'. So verse 8:9 emphasizes the fact that believers belong to Jesus Christ as evidenced by the indwelling Spirit of Christ; and if anyone does not have this indwelling, then the individual does not belong to Christ, is not a believer, and is not is justified unto eternal life.
on 'If-Then' conditional
statements
The believer belonging "to Another, to Him Who was raised from the dead" was stipulated in chapter seven which when compared to Verse 8:9 establishes the fact that all believers have the Spirit of God and of Christ dwelling within him - regardless of their walk:
*** EXCERPT FROM CHAPTER SEVEN ***
...........OR SKIP TO NEXT SECTION
(v. 6:1) "What shall we say, then? Shall we go on sinning so that grace may increase? (v. 6:2) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it? (v. 6:6) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - (v. 6:14) For sin shall not be your master, because you are not under law, but under grace. (v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted (v. 6:18) You have been set free from sin and have become slaves to righteousness. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." =
hOste ...adelphoi .mou .kai .humeis ethanatOthEte ..tO ......nomO .dia .tou sOmatos
So that, .brothers my, ..also you ......were made dead to the law .....by ..the .body
tou ....christou eis to ..genesthai ..................humas ..........heterO ......tO ......ek
of the Christ, ...for the to be [belong]............you [belong] to Another, to the .from among
nekrOn .egerthenti ...............hina karpophorEsOmen ...........tO theO"
dead ......having been raised .that we should bring forth fruit ......to God"
Once one becomes a " brother", i.e., a believer, one is justified unto eternal life via a moment of faith alone in Christ alone, (Ro 3:21-24), one belongs to Another, to Him Who was raised from the dead, Jesus Christ, (Ro 7:4), secure forever unto eternal life from eternal condemnation as a result. Note that only believers come to belong to Jesus Christ. So true believers are in view in this passage. Some versions render "eis to genesthai humas heterO" in v. 7:4 as "to be married to Another" which is evidently meant to continue the context, developed earlier in Ro 7:1-3, of an example of a woman married to a man being subject to the law of marriage. However the Greek verb "genesthai" is the verb 'to become' not 'to marry'. A more literal translation of "eis to genesthai humas heterO:""for = in order to become of another leads to a better rendering as the NIV has it: "that you might belong to Another." This involves the concept of belonging to someone beyond that of marriage. Heretofore belonging to Another as a slave to God and as a slave to His righteousness instead of a slave to sin has been portrayed of the individual when he becomes a believer, (Ro 6:6, 14, 17-20). These passages indicate that a non-believer is a slave to sin. But once he becomes a believer, he dies to (is separated from obeying) law including the Mosaic Law relative to the reception of eternal life through the body of Christ, (through what He did for mankind on the cross). He belongs to Jesus Christ, secure forever unto eternal life from eternal condemnation. He becomes a slave to God - to His sovereign and righteous rule, (Ro 6:20-22), which allows for godly discipline and blessings. Author Paul mentions our Lord's resurrection from the dead in Ro 1:1-4, 4:24-25; 6:4, 9 so that the reference in 7:4 to this can be tied to the eternal body of Jesus Christ, to Whom the believer belongs forever because Jesus Christ is forever.
[Compare Ro 6:1-2; 6; 14, 17-22 NIV]:
(Ro 6:1 NIV) "What shall we say, then? Shall we go on sinning so that grace may increase?
(Ro 6:2 NIV) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it?
(Ro 6:6 NIV) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin -
(Ro 6:14 NIV) For sin shall not be your master, because you are not under law, but under grace."
(Ro 6:17 NIV) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted
(Ro 6:18 NIV) You have been set free from sin and have become slaves to righteousness.
(Ro 6:19 NIV) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness.
(Ro 6:20 NIV) When you were slaves to sin, you were free from the control of righteousness.
(Ro 6:21 NIV) What benefit did you reap at that time from the things you are now ashamed of? Those things result in death!
(Ro 6:22 NIV) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life.
(v. 6:1) "What shall we say, then? Shall we go on sinning so that grace may increase? (v. 6:2) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it (v. 6:6) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - (v. 6:14) For sin shall not be your master, because you are not under law, but under grace. (v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted (v. 6:18) You have been set free from sin and have become slaves to righteousness. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life." =
Paul describes the believer's condition of having died to sin, (v.2) wherein he includes himself in that group of individuals. The verb is in the aorist tense: a one time completed action at the point he became a believer, i.e., having been set free from the absolute control of the sin nature, (aorist tense: completed action), (v. 6:18). This is repeated in verse 22:
"But now that you have been set free from sin and have become slaves to God"
Thus Paul states that the result of believers being set free from sin is to become slaves to God, to His righteousness which benefit one reaps is holiness and which results in eternal life. Notice that the phrase "have become slaves to God" in verse 6:22 is parallel and thus equated with the second half of verse 6:18:
"You have been set free from sin and have become slaves to righteousness", i.e., believers have become slaves to the rule of godly righteousness in the believer's life.
The verbs in the phrase "You have been set free from sin and have become slaves to righteousness", (v. 6:18), are both aorist participles which define a completed action occuring at the time one becomes a believer. Hence a permanent position is in view as opposed to an ongoing action of righteousness, i.e., sinless perfection required by the believer is not in view. No believer is portrayed in Scripture as leading a sinless lifestyle. In view of the fact that author Paul has repeatedly exhorted believers to live godly lives implying that believers may not, an ongoing expectation of sinless perfection in the believer's lifestyle must be ruled out. So being under God's sovereign rule of godly righteousness in order that we might bear righteous fruit to God in the believer's life does not demand sinless perfection nor exclude the capacity of that believer to offer the parts of his body to sin, as instruments of wickedness from moment to moment, (6:13); for which he will be held accountable as implied by one belonging to Jesus Christ and under God's sovereign rule of righteousness, (v. 7:4). On the other hand loss of ones position of justification unto eternal life is never in view. Paul commands the believer not to choose to offer the parts of his body to sin. He is commanded to make the choice to live righteously every day.
*** END OF EXCERPT FROM CHAPTER SEVEN ***
(v. 8:9 NKJV) But you are not in [the] flesh but in [the] Spirit, if [= since] indeed [the] Spirit of God dwells in you. Now if anyone does not have [the] Spirit of Christ, he is not His." =
The fact that Spirit of God is also called Spirit of Christ testifies to the diety of Jesus Christ and the doctrine of the Trinity. For if the Spirit of God is diety and Spirit of Christ is the same, then Jesus Christ is God. Furthermore, if they are distinctive Persons yet the same, then God is a God made up of Personalities, i.e., the Trinity doctrine. Note that Romans 8:10 also equates the indwelling presence of Christ ("Christ is in you") with the indwelling presence of the Holy Spirit, (vv. 9, 11).
(v. 8:10 YLT) "and if Christ [is] in you, the body, indeed, [is] dead because of sin, and the Spirit [is] life because of righteousness"
(v. 8:9 NKJV) "But you are not in [the] flesh but in [the] Spirit, if [= since] indeed [the] Spirit of God dwells in you. Now if anyone does not have [the] Spirit of Christ, he is not His. (v. 8:10 YLT) and if Christ [is] in you, the body, indeed, [is] dead because of sin, and the Spirit [is] life because of righteousness" =
(v. 8:10 Greek) "ei de .christos en humin to ...men ....sOma nekron dia ..................hamartian
..........................."if but Christ ...in you, ....the .indeed body .dead .....on account of sin
tO .de .pneuma zOE dia ..................dikaiosunEn"
the but Spirit ....life ..on account of .righteousness"
Note that the Greek word "ei" in v. 8:10 rendered "if" in the NKJV is linked to the context and the verb "estin" in the previous verse, (there are no verbs in 8:10). The verb "estin" is rendered "is." It is in the indicative mood signifying that "ei" means 'if Christ is in you and it is so', or 'since' in view of the fact that this has already been established in v. 8:9. So the phrase in Ro 8:10 "And if [= since] Christ is in you" addresses believers who are stipulated as having Christ in them by definition. This is another way of describing the indwelling Spirit of God / Spirit of Christ in the believer, (cf. 8:9). The verse goes on to say that as a result of the believer having Christ in him, his body is dead because of sin, i.e., the members of the believer's body are separated from the righteousness of God because their behavior is controlled by the sin nature that remains within the believer causing the believer's body to be apart from the righteousness and fellowship with God. The believer's body will eventually end up in physical death because of this. On the other hand Romans 8:10c says, "but the Spirit is life" meaning that the believer is provided by the Spirit of God with eternal life translating into the eventual reception of a physical body which is righteous and eternal. For no physical body can be eternal unless it has an intrinsic righteousness from God. Since the word "pneuma" rendered "Spirit" in the NKJV in verse 8:9 refers to the Spirit of God, and the Spirit of Christ, then this corroborates the meaning of that same word "pneuma" in 8:10c to be the Spirit of God as opposed to the human spirit. This is further confirmed because the phrase in 8:10a, "the body, indeed, [is] dead because of sin" is paralleled in 8:10b with "and the Spirit [is] life because of righteousness" with the meaning of "pneuma" to mean the Spirit of God which when "pneuma" appears in verse 8:11, would continue to mean the Spirit of God as opposed to the human spirit, especially since the human spirit cannot provide life; only the Spirit can do that.
Since no man has an acceptable righteousness from God of his own, then the phrase "because of righteousness" must refer to the righteousness that comes to the individual when he believes in Jesus Christ, (cf. Ro 3:21-24). Finally since all men are already physically alive, then the word rendered "life" in 8:10c cannot refer to physical life, but to eternal life.
[Expositors, op. cit., p. 90]:
"Two factors seem decisive [in determining that the word "pneuma" refers to the Spirit of God and not the human spirit of the believer]. One is the unliklihood that in a passage that has consistently referred to pneuma in terms of the Spirit of God, the word would be given a different frame of reference in this one instance. To be sure, the use of 'body' over against 'spirit' might seem to be sufficient ground for assuming that Paul is talking about two contrasting elements of the human constitiution... But.. in Paul's usage, 'body' usually means the totality of of one's being... The second reason for choosing the rendering 'Spirit' over 'spirit' is found in the last clause, where the pneuma is said to be alive because of righteousness. Actually Paul says more than this, for he does not use 'alive' but 'life.' This is more than can be properly said of the human spirit. It has been said, however, of the Spirit at the beginning of the chapter (v. 2).
So the best conclusion is that pneuma refers to the Holy Spirit. The very fact that the first part of the following verse refers to the living presence of the Spirit in the believer seems to indicate that -aul is repeating what he sought to say at the end of v. 10 in order to build on it for a further observation - namely, that the same Spirit will provide resurrection life in due season. The close of v. 10 teaches that the Spirit Who is life in Himself brings life to the person he indwells only because that person has already been granted God's righteousness (justification). So the presence of the Spirit in the redeemed life is at once the evidence of salvation bestowed and the earnest of that final phase of salvation that belongs to the future (v. 11). in this passage righteousness cannot be understood in any other light than as imputed righteousness." [cf Ro 3:21-24].
(v. 8:11 NASB) "But if [= since] the Spirit of Him [God] Who raised Jesus from the dead dwells in you, He [God] Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you."
(v. 8:11 NASB) But if [= since] the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you." =
"ei de ..to ..pneuma tou ...............egeirantos ............iEsoun ek ................nekrOn
"If but .the Spirit ....of the [One]..having raised up .Jesus ...from among dead
oikei ..en humin ho ................egeiras .................ton christon ek ................nekrOn zOopoiEsei
dwells in .you, ...the [One].having .raised up .....the Christ ...from among dead .....will quicken
kai ...ta .thnEta sOmata humOn dia ........tou enoikountos autou pneumatos en humin"
also .the mortal bodies ..your .....through the indwelling ....His ...Spirit ..........in you."
Since God raised Jesus from the dead, whose Spirit dwells in the believer, then God Who raised up Christ Jesus will also give eternal life to the believer's mortal body through the indwelling Spirit.
The Greek word "ei" rendered "if" is linked to the Greek verb "oikei," rendered "dwells" in the NASB. It is in the indicative mood = a statement of fact, hence the meaning of "ei" = "if" is more accurately rendered "if and it is so", or "since" in view of this having already been proved in v. 8:9.
The phrase in 8:11a, "ei de to pneuma tou egeirantos to IEsoun ek nekrOn oikei en humin" is literally, "If [since] but the Spirit of the [One] having raised up Jesus from among dead dwells in you," where "the One having raised up Jesus" refers to God.
So it is God Who is declared as having raised up Jesus; and the Spirit of God is declared as dwelling in the believer. The phrase in 8:11b "ho egeiras ton christon ek nekrOn zOopoiEsei kai ta thnEta sOmata humOn" literally rendered , "the [One] having raised up the Christ from among dead will quicken also the mortal bodies your" where "ho egeiras" is a nominative participle literally "the [One] having raised up the Christ from among dead" referring to God again "Who will quicken, that is to say, bring eternal life to your [believers'] mortal bodies; this through His Spirit indwelling in you [believers], ("dia tou enoikountos aotou pneumatos en humin" in 8:11c).
Previously in chapter 4, it was stipulated that God raised Jesus from the dead:
(v. 4:20) "Yet he [Abraham] did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God,
(v. 4:21) being fully persuaded that God had power to do what he had promised.
(v. 4:22) This is why 'it was credited to him as righteousness.'
(v. 4:23) The words 'it was credited to him' were written not for him alone,
(v. 4:24) but also for us, to whom God will credit righteousness - for us who believe in Him [God] who raised Jesus our Lord from the dead."
Hence we have in verse 8:11, "But since the Spirit of God, wherein it is God Who raised Jesus from among the dead... God Whose Spirit dwells in you the believer; and since it is God Who raised up Christ from the dead, then God will also give eternal life to your mortal bodies through His indwelling Spirit in you. Note that it is eternal life that is in view as opposed to mortal/physical life since believers already have mortal bodies which are physically alive.
(v. 8:11 NASB) But if [= since] the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you." =
Just as the Spirit of God Who [God] raised Jesus from the dead dwells in the believer, God Who raised Jesus from the dead will also give eternal life to all believers' mortal bodies through the indwelling Spirit of God - whose indwelling in the believer evidently is a guarantee of God's provision of eternal life. It must be eternal life as believers already have mortal / physical life.
(v. 8:12 YLT) "So, then, brethren, we are debtors, not to the flesh, to live according to the flesh;
(v. 8:10 YLT) "and if Christ [is] in you, the body, indeed, [is] dead because of sin, and the Spirit [is] life because of righteousness. (v. 8:11 NASB) But if [= since] the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you (v. 8:12 YLT) "So, then, brethren, we are debtors, not to the flesh, to live according to the flesh" =
Brothers, i.e., believers who have just been declared in verse 8:11 to be provided by God with the indwelling Spirit of God and assuredly through Him eternal life, are declared to be debtors to God for such a gift of eternal life and of the indwelling Spirit of God - debtors not to the sin nature, nor to live according to the sin nature within, evidently implying to live according to the Spirit Who indwells them.
(v. 8:13 YLT) "for if according to the flesh ye do live, ye are about to die; and if, by the Spirit, the deeds of the body ye put to death, ye shall live"
(v. 8:11 NASB) "But if [= since] the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you. (v. 8:12 YLT) So, then, brethren, we are debtors, not to the flesh, to live according to the flesh; (v. 8:13 YLT) for if according to the flesh ye do live, ye are about to die; and if, by the Spirit, the deeds of the body ye put to death, ye shall live" =
(v. 8:13 Greek) "ei gar kata .............sarka zEte .......mellete ...........apothnEskein
..........................."if for .according to flesh ..you live, you are about to die
ei de ..pneumati tas praxeis tou .....sOmatos thanatoute ...........zEsesthe"
if .but by Spirit ..the deeds ...of the body .......you put to death, .you will live"
Notice that the believer may or may not walk faithfully: Believers who live their lives according to the flesh, i.e., to the rulership of the sin nature, are about to die an early physical death. On the other hand, believers, by living their lives by the rulership of the Spirit put to death the deeds of the body, i.e., deactivate the sin nature, and shall live out the full length of their mortal years. Notice that the 'If-Then' statements are first class statements with "ei" + indicative mood which assumes each to be true for the sake of argument in order to point out the contrasting consequences of believers living according to the flesh vs according to the Spirit. Hence they are to be rendered "If" as opposed to "Since."
The verb "mellete" a form of the verb "mello," Str. # 3195 according to The New Strongs Complete Dictionary of Bible Words, James Strong Editor, Thomas Nelson Publishers, Nashville, Tenn, 1996, p. 657 is "A strengthened form of melO through the idea of expectation: to intend, i.e., be about to be, do or suffer something."
So the phrase "mellete apothnEskein," in 8:13a literally means "you are about to die."
Hence verse 8:13 stipulates that believers' lives which reflect submission to the rulership of the "flesh", i.e., to the sin nature, are warned that they are "about to die." Since eternal life is guaranteed in verse 8:11, then a shortened mortal life unto early physical death is in view in 8:13.
On the other hand, the phrase "and if, by the Spirit, the deeds of the body ye put to death, ye shall live" in 8:13b refers to believers' lives which reflect submission to the rulership of God the Holy Spirit which is evidenced by putting the deeds of the body which are sinful to death, i.e., made inactive, resulting in living out the full length of ones appointed mortal years and hence not suffering early physical death. In this case the phrase "deeds of the body" refer to the sinful activity of the members of the body.
********* EXCERPTS FROM CHAPTERS 6 AND 7 ********
...................OR SKIP TO NEXT SECTION
(v. 7:14 NKJV) "For we know that the Law is spiritual, but I am carnal, [having been] sold under sin. (v. 7:15 NKJV) For what I am doing, I do not understand. For what I will [= want] to do, that I do not practice; but what I hate, that I do. (v. 7:16 NIV) And if [= since] I do what I do not want to do, I agree that the Law is good. (v. 7:18 ASV) For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but [in me] to do that which is good is not. (v. 7:19 NKJV) For the good that I will [want] to do, I do not do; but the evil I will [want] not to do, that I practice. (v. 7:20 NKJV) Now [but] if I do what I will not to do [= don't want to do], it is no longer I who do it, but sin that dwells in me. (v. 7:21 KJV) I find then a law, that, when I would [want to] do good, evil is present with me. (v. 7:22 NKJV) For I delight in the law of God according to the inward man. (v. 7:23 NKJV) But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." =
Verse 7:23 goes on to say that the law in the members of a believer's body brings the believer into captivity to the law of sin which is in his members. The law of sin in the members of the believer's body refers to the principle, i.e., constant pattern of behavior which Paul has repeatedly established in this chapter, namely that the members of an individual's body, (believer's are in view) - which encompassess everything from head/mind to toe which expresses thoughts, words and deeds - practices sin, (cf. Ro 7:19). Note that it is not the members of the body which choose to practice sin, although they are evidenced and often observed to sin. That decision is a function of the headquarters of human decision: the mind.
(v. 6:16) "Don't you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey - whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?" =
Any commission of sin is slavery to sin which leads to death in a number of ways. Since the temporal life is in view then physical death and life are largely in view. Hence physical death is the inevitable result of sin which all men must face at some time because all have sinned in Adam, (5:12), and continue to commit acts sin in their lives. Individuals including believers who commit acts of sin to a great degree face early physical death. Furthermore, every unaccounted for sin in the life experience of any individual produces a separation from God, i.e., a temporary out of fellowship condition = a temporal death, until the individual is reconciled with God. Finally, from an eternal perspective, sins which are not accounted for relative to one's personal forgiveness & eternal destiny lead to eternal separation from God in the Lake of Fire until the individual is personally forgiven by God via a moment of faith alone in Christ alone at some time in the mortal lifetime of the individual.
Hence every sin puts an individual into a status of slavery to sin inevitably leading to death, i.e., separation from the fellowship of God, totally outside and opposite to the realm of His righteousness.
(v. 6:16) "Don't you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey - whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?" =
On the other hand, an act of obedience to God which is tantamount to submission to slavery to obedience to God leads inevitably to righteous godly behavior as it continues, lengthening the time of ones physical years. This inevitable result is implied as something the individual should know as self-evident.
*** END OF EXCERPTS FROM CHAPTERS 6 AND 7 ***
(v. 8:14 YLT) "for as many as are led by the Spirit of God, these are the sons of God"
(v. 8:9 NKJV) "But you are not in [the] flesh but in [the] Spirit, if [= since] indeed [the] Spirit of God dwells in you. Now if anyone does not have [the] Spirit of Christ, he is not His. (v. 8:11 NASB) "But if [= since] the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you. (v. 8:12 YLT) So, then, brethren, we are debtors, not to the flesh, to live according to the flesh; (v. 8:13 YLT) for if according to the flesh ye do live, ye are about to die; and if, by the Spirit, the deeds of the body ye put to death, ye shall live. (v. 8:14 YLT) for as many as are led by the Spirit of God, these are the sons of God" =
Verse 8:14 explains why one is obligated to live by the leading of the Spirit and not according to the flesh, (v. 8:13): the believer is a son of God because he is led by the Spirit of God. Previously in verse 8:9, it was stipulated that a believer by definition has the Spirit of God dwelling in him and thereby belongs to Christ. Having the indwelling Spirit signifies that the believer is under the control of or led by the Spirit. The believer is led by the Spirit and under His control regardless of how the believer follows. And if one does not have the Spirit dwelling in him, then he is not a believer and does not belong to Christ.
(v. 8:9 NKJV) But you are not in [the] flesh but in [the] Spirit, if [= since] indeed [the] Spirit of God dwells in you. Now if anyone does not have [the] Spirit of Christ, he is not His."
"But [you are] in [the] Spirit, if [since] indeed [the] Spirit of God dwells in you" = But you are under the Spirit's authoritative and godly rule since the Spirit dwells in you - His indwelling means He rules. Verse 8:9 defines who the believer is: the one who has indwelling in him [the] Spirit of God / Spirit of Christ and by this is led by the Spirit.
So there is a distinction between being led by the Spirit of God - which is defined as when one is indwelt by the Spirit; and living according to the Spirit which is defined as when one obeys the leading of the Spirit. The indwelling of the Spirit puts the Spirit in the position of authority over the believer as Leader. So one cannot say that one must live according to the leading of the Spirit in order to be a child [son] of God. Once one has the Spirit indwelling one, he is a child of God. Being indwelt / led by the Spirit of God does not warrant the conclusion that a child of God will always be faithful. This would contradict the message of 7:14-25 which portrays the believer's struggle between the sin nature and the mindset that is influenced by the Spirit unto godly behavior. Depending upon the individual believer, there may not be discernible points of observation of the believer's living by the Spirit which evidence would corroborate that one is led by the Spirit. Inspite of lack of evidence, one cannot conclude that one is not a child of God, a believer. Evidence of such leading if any may only be discernible by God.
Being under the rule of the Spirit does not compute to a believer always responding to God's rule with an obedient and godly lifestyle as some maintain; especially in view of the previous chapter 7 which speaks of the struggle of the believer between his mind which wants to do good and his members which do not, (vv. 7:14-25).
(v. 8:15 NKJV) "For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father.' "
(v. 8:9 NKJV) "But you are not in [the] flesh but in [the] Spirit, if [= since] indeed [the] Spirit of God dwells in you. Now if anyone does not have [the] Spirit of Christ, he is not His. (v. 8:10 YLT) and if Christ [is] in you, the body, indeed, [is] dead because of sin, and the Spirit [is] life because of righteousness (v. 8:11 NASB) But if [= since] the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you. (v. 8:12 YLT) So, then, brethren, we are debtors, not to the flesh, to live according to the flesh; (v. 8:13 YLT) for if according to the flesh ye do live, ye are about to die; and if, by the Spirit, the deeds of the body ye put to death, ye shall live (v. 8:14 YLT) "for as many as are led by the Spirit of God, these are the sons of God (v. 8:15 NKJV) For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father.' " =
Believers did not again receive the spirit of bondage and of fear of the consequences of sin and death characteristic of unbelievers. Believers received the Spirit of God - the Spirit of adoption into the family of God to Whom they cry out, 'Abba, Father,' exemplifying an intimate relationship with God our Father.
The word rendered "again" refers to the previous bondage of corruption believers were under as unbelievers.
The Greek word "huiothesias" rendered "adoption" in verse 8:15 is a legal term establishing a permanent familial relationship with God. The adoption is via the loving purpose and grace of God when an individual became a believer in order to receive a righteousness and eternal redemption from God, (cf. 3:21-26). The believer is adopted into the family of God as children, i.e., sons and daughters of God, (v. 8:13), with all the legal standing and familial privileges that that implies. For example and according to verse 8:15, the believer has become a child of God wherein he has received not the spirit of slavery again but the [Holy] Spirit of adoption as sons of God by which the believer can cry 'Abba Father.' The phrase 'Abba, Father' is an intimate and very personal term of endearment, 'Abba' being from the Aramaic language which Jesus used in prayer, (cf. Mk 14:36) - far from the estrangement of the unbeliever referred to in 8:15a: "For you did not receive the spirit of bondage again to fear" The fear in view is the unbeliever's fear of the consequences of sin and death which could be overcome if he became a child of God via a moment of faith alone in Christ alone, (v. 3:21-24). Instead of the enslavement to sin by the unbeliever resulting in fear of ones temporal and eternal destiny; the child of God has available to him a deep, personal and intimate relationship with his 'Abba Father - to be confident of his temporal and eternal destiny.
(v. 6:6) "Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - (v. 6:14) For sin shall not be your master, because you are not under law, but under grace. (v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted (v. 6:18) You have been set free from sin and have become slaves to righteousness. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. (v. 8:14 YLT) for as many as are led by the Spirit of God, these are the sons of God (v. 8:15 NKJV) For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father.' " =
Although the believer was stipulated in Romans chapter six as a slave to God and under the sovereign rule of His righteousness, (cf. 6:18-24); the characteristics of that benevolent slavery do not conflict with but rather are within the realm of a family relationship with 'Abba Father' God. Just as a human father is to be the benevolent but sovereign leader in the family, providing love, privilege, protection, rule and discipline for his children, so it is with God the Father with His children.
********* EXCERPT FROM CHAPTER SIX *********
...................OR MOVE TO NEXT SECTION
(v. 6:18) "You have been set free from sin and have become slaves to righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life." =
Notice that being under God's sovereign rule of godly righteousness in the believer's life does not exclude the capacity of that believer to offer the parts of his body to sin, as instruments of wickedness, (v. 13), from moment to moment; for which he will be held accountable. The latter Paul commands the believer not to choose to do, but he is commanded to make the choice to live righteously every day.
***** END OF EXCERPT FROM CHAPTER SIX *****
XII) [Ro 8:16]:
(Ro 8:16 NIV) The Spirit Himself testifies with our spirit that we are God's children."
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by His grace through the redemption that came by Christ Jesus. (v. 8:16 NIV) The Spirit Himself testifies with our spirit that we are God's children." =
The Spirit of God testifies with our human, redeemed, (Ro 3:24), made alive spirits, (Ro 8:10), that believers are God's children. Note that Paul's readers are called sons (Ro 8:15) and children (Ro 8:16), without any appreciable distinction.
1) [Compare Gal 4:6]:
(Gal 4:6 NASB) "Because you are sons, God has sent forth the Spirit of His Son into our hearts, [our minds ] crying, 'Abba! Father!' "
Evidently the testifying of the Spirit with "our" human redeemed spirits is to be before God the Father; for man does not have the capacity to reliably receive such testimony and communicate it to others outside of the testimony of Scripture in order to corroborate it.
According to Gal 4:6
quoted above, as adopted sons of God, God has sent forth the Spirit of
His Son into their hearts, crying 'Abba Father!' Now, being made a
member of his family, the Christian is permitted and even urged to cry,
"Father." "Abba" is the Aramaic diminutive for "Father," conveying an
intimate personal relationship with God.
Whereupon in Ro 8:16, as
in Galatians 4:6 quoted above, the Spirit is stipulated as bearing
witness together with the redeemed human spirit in man to the reality
of
membership in the family of God. So there are two witnesses to a
believer's salvation unto eternal life:
the person himself in his inmost being - his alive human spirit through
the mortal mind of the believer - and the Holy Spirit, Who
confirms the believer's realization that he has indeed been made God's
child through faith in Christ. Because this witness takes place in the
heart. i.e., the temporal mind of the believer, , (cp Gal 4:6 ), it is not a reliable witness unless it is confirmed by Scripture (John 20:31 ; 1 John 5:13 ).
A comparison of Ro 8:15 and 16 will bring out an important truth
concerning the believer's assurance of his salvation unto eternal life. All too often a believer may
come to the point of doubting his salvation because his sanctification
has proceeded so slowly and so lamely. The Spirit, however, does not
base his assuring testimony on progress or the lack of it in the
Christian life; rather He basis His testimony on the fact that the believer has believed in God's Son for eternal life, (John 20:31; 1 John 5:13). And the Spirit leads us to call upon God as Father, to look away from ourselves to
Him Who established the relationship begun when the believer trusted alone in His Son alone unto eternal life.
(Ro 8:17 ASV) "and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him."
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God (v. 8:11 NASB) But if [= since] the Spirit of Him Who raised Jesus from the dead dwells in you, He Who raised Christ Jesus from the dead will also give [eternal] life to your mortal bodies through His Spirit Who dwells in you (v. 8:15 NKJV) For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father (v. 8:16 NIV) The Spirit Himself testifies with our spirit that we are God's children (v. 8:17 ASV) and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him." =
(v. 8:17 GREEK) "ei de ..tekna .....kai klEronomoi klEronomoi men ....theou
.............................."If and children, also heirs: .........heirs ...........indeed of God,
sunklEronomoi de ...christou ...eiper ......sumpaschomen ......hina kai
joint heirs .........and .of Christ: if indeed we suffer together, that .also .
sundoxasthOmen"
we may be glorified together"
Note that the child of God, i.e., every believer, is stipulated as an heir of God. This means that God has made a provision for all believers of an inheritance - an eternal one considering the glory and eternality of God Himself, beginning with eternal redemption unto eternal life, (cf. Ro 3:21-24) and the reception of the glory of God, (Ro 5:1-2). The rest of verse 8:17 indicates that the believer will be a joint heir with Christ and be glorified together with Him if indeed he suffers together with Him. This additional inheritance and glorification is further described as a joint inheritance literally, "of Christ", or better rendered "with Christ" since the word "sugklEronomoi" rendered "joint heirs" requires someone to be a joint heir with, namely Christ. And that joint inheritance will be received "if we [believers and Christ] suffer together for what Christ suffered: for righteousness sake, (cf. 3:21-26) - implying walking according to the Spirit. Note that previous contexts have established that not all believers / children of God will live faithful lives. Some will suffer together with Christ - as He did for the sake of righteousness but others will not. Hence the First Class "if-then" conditional statement in 8:17b, "and heirs together of Christ - if, indeed, we suffer together, that we may also be glorified together" is not a statement of fact but an "If - for the sake of argument" statement. It is used in order to establish which children of God will be joint heirs with Christ that they may also be glorified together with Him and which will not. The stipulation that the faithful believer and Christ will be glorified together alludes to the future and eternal glorification of Jesus Christ when He comes again.
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God" =
"And we rejoice [boast] in the [sure] hope of the glory of God." =
"glory of God" = "doxEs tou theou" = The expression of the honor, power & holiness of God.
Evidently those who have become justified will not just observe God's glory, they will enter into it. They can look forward to receiving, participating in and reflecting the glory of God. - the expression of the honor, power and holiness of God. For nothing can exist in eternity with God short of participating and reflecting the glory of God.
(Ro 8:18 YLT) "For I reckon that the sufferings of the present time [are] not worthy [to be compared] with the glory about to be revealed in us"
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God (v. 8:16 NIV) The Spirit Himself testifies with our spirit that we are God's children (v. 8:17 ASV) and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him. (v. 8:18 YLT) For I reckon that the sufferings of the present time [are] not worthy [to be compared] with the glory about to be revealed in us" =
Verse 8:18 compares the sufferings that believers suffer in the present time, some even with Christ for the sake of His righteousness and concludes that these sufferings cannot be compared with the future glory of God which will be revealed in all believers and especially the glory of Christ in believers who suffer with Him. This is an exhortation to stay focused on the grand purpose for which believers are to remain faithful to our Lord. The future of the believer is so grand that present day sufferings pale in comparison.
(Ro 8:19 NKJV) "For the earnest expectation of the creation eagerly waits for the revealing of the sons of God."
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God (v. 8:16 NIV) The Spirit Himself testifies with our spirit that we are God's children (v. 8:17 ASV) and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him. (v. 8:18 YLT) For I reckon that the sufferings of the present time [are] not worthy [to be compared] with the glory about to be revealed in us (v. 8:19 YLT) For the earnest expectation of the creation eagerly waits for the revealing of the sons of God" =
Creation is personified as earnestly waiting for the revealing of the sons of God. The phrase, "The revealing of the sons of God" refers to a future appearing of the sons of God, i.e., the children of God - believers, in their future godly and righteous glory at the time of our Lord's appearing in glory, (vv. 5:1-2; 8:17-18). So all of creation earnestly awaits its own revealing in glory to coincide with the future glorification of our Lord and the sons of God.
(Ro 8:20 ASV) "For the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it, in [the sure] hope
(Ro 8:21 ASV) that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God."
(v. 8:19 NKJV) "For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. (v. 8:20 ASV) For the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it, in [the sure] hope (v. 8:21 ASV) that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God." =
(8:20 Greek) "tE ...gar mataiotEti hE .ktisis .......hupetagE ........ouch
......................."The for .vanity .......the creation ..was subjected, not
hekousa alla dia ................ton hupotaxanta ........eph helpidi
willingly, but by reason of .the having subjected .in ...hope
(v. 8:21 Greek) hoti .kai ..autE .hE ..ktisis .....eleutherOthEsetai apo
...........................that also .itself the ..creation shall be freed .........from
tEs douleias ..tEs ....phthoras ...eis ..tEn eleutherian tEs .....doxEs
the .bondage .of the corruption .into the .freedom .....of the .glory
tOn ...teknOn ..tou ......theou."
of the children [of the] God."
God subjected creation to vanity = a futility of temporal existence on a course of self-destruction and to a bondage of corruption to which the children of God were enslaved due to sin in the sure hope that creation will also be delivered from all of this into the liberty of the future glory of the children of God.
[The Theological Dictionary of the New Testament, Abridged 1 Volume, Geoffrey W. Bromiley, Editor, Eerdmans Publishing, 1985, Grand Rapids, Mich, p. 571]:
The Greek noun "mataioEti" rendered "vanity" in verse 8:21 "carries the senses of "vain," "deceptive," "pointless," "futile... worthless because deceptive or ineffectual"
In other words a futile temporal existence on a course of self-destruction.
The Greek phrase in verse 8:21, "hoti kai autE tE ktisis eleltherOthEsetai apo tEs douleias tEs phthoras" rendered in the ASV, "that the creation itself also shall be delivered from the bondage (= slavery) of corruption," signifies a destruction or condition of perishing. It describes the condition that creation was subjected to by God along with the children of God who are part of mankind. So the creation also reflects the "bondage of corruption" which infected all mankind. This bondage of corruption is stipulated as a present characteristic of the children of God. Evidently God subjected creation to vanity and the bondage of corruption of the children of God which was caused by the sinfulness of mankind. He did this "in hope," ("eph helpidi"), where "helpidi" means "sure hope."
["The New Strong's Complete Dictionary of Bible Words", Thomas Nelson Publisheers, Nashville, Tenn, James Strong, Ed, 1996, p. 614]:
"elpidi" = "hope", Strongs #1680:
"expectation, confidence, faith"
Notice that there is a certainty to the hope, an expectation and a confidence in the outcome. Notice also that faith is synonymous with hope.
The "sure hope" is that creation will also reflect the future liberty of the glory of the children of God when they will receive their glory with the Lord Jesus Christ at His coming.
Evidently we have in view a bondage of corruption that was brought by God upon the children of God and creation because of sin.
(Ro 8:22 ASV) "For we know that the whole creation [groans] and [travails] in pain together until now."
(v. 8:20 ASV) For the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it, in [the sure] hope (v. 8:21 ASV) that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. (v. 8:22 ASV) For we know that the whole creation [groans] and [travails] in pain together until now =
(v. 8:22 Greek) "oidamen .gar hoti .pasa hE ..ktisis ....sustenazei .........kai
.........................."We know for .that all .....the creation groans together and
sunOdinei ...........achri tou nun
travails together until .the now
Note that the word "sunOdinei" rendered "travails in pain together" in the ASV fits the context best. "SunOdinei" can also mean "labor with pains of childbirth," however the context does not refer to that literally nor support it figuratively.
So relative to the whole of creation, all of its parts groan and travail together under vanity and the bondage of corruption subjected to it by God as a result of the bondage of corruption that the sons of God are under due to sin. The phrase "until now" conveys the meaning 'since this activity began and up until the present time.'
***** EXCERPT FROM CHAPTER 3 *****
......OR SKIP TO NEXT SECTION
[Ro 3:10-18, 21-24]:
(v. 3:10) "As it is written: 'There is no one righteous, not even one;
(v. 3:11) there is no one who understands, no one who seeks God.
(v. 3:12) All have turned away, they have together become worthless; there is no one who does good, not even one'
(v. 3:13) 'Their throats are open graves; their tongues practice deceit. The poison of vipers is on their lips.
(v. 3:14) Their mouths are full of cursing and bitterness.
(v. 3:15) Their feet are swift to shed blood;
(v. 3:16) ruin and misery mark their ways,
(v. 3:17) and the way of peace they do not know.
(v. 3:18) There is no fear of God before their eyes.' "
Paul completes his picture on how depraved all men are by quoting and paraphrasing passages from OT Scripture within the context of his writing which includes all men, which context has already been established by his references in Ro 3:10-12 to Psalms 14:1-3, 53:1-3 and Eccl 7:20. All men, not just some, are being referred to by Paul as having throats with open graves, tongues which practice deceit, as having the poison of vipers on their lips. Notice that these descriptions revolve around man's speech. All men are thereafter described as having feet swift to shed blood, as having ways which cause ruin and misery wherein the way of peace they do not know. These descriptions cover man's actions - all men, no exceptions. Finally, the phrase "There is no fear of God before His eyes" completes the picture of all men being totally depraved before God in words, deeds and thoughts by including man's inner being, his thoughts. There is no room here for distinction between one man who is relatively less depraved, or more righteous than another. All have fallen short of God's absolute righteousness in their words, deeds and thoughts.
(v. 3:21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23) for all have sinned and fall short of the glory of God,
(v. 3:24) and are justified freely by his grace through the redemption that came by Christ Jesus."
Notice that all humanity has sinned and continues to fall short of the glory of God daily. Hence all of mankind reflects a world of total depravity and corruption requiring redemption by the grace of God through faith alone in Christ Jesus alone.
***** END OF EXCERPT FROM CHAPTER 3 *****
(Ro 8:23 NKJV) "Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body."
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God (v. 8:20 ASV) For the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it, in [the sure] hope (v. 8:21 ASV) that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. (v. 8:22 ASV) For we know that the whole creation [groans] and [travails] in pain together until now (v. 8:23 NKJV) Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body" =
(v. 8:23 Greek) ou ...monon ..de .....alla kai ....autoi .........tEn aparchEn .tou ....pneumatos
...........................Not .only .....and, ..but .even.. ourselves the first fruit ...of the Spirit
echontes kai .hEmeis autoi .........en heautois ...stenazomen .huiothesian
having, ..also we.........ourselves ..in .ourselves groan, ..........adoption
apekdechomenoi tEn apolutrOsin tou ....sOmatos hEmOn"
awaiting ...............the redemption of the body ........our"
The whole of creation is groaning and travailing in pain together, awaiting transformation into a creation that reflects the glory of God; so much the more the children of God have the promised firstfruits of the glory of God together with our Lord via the Spirit. They groan within themselves, eagerly awaiting their adoption by God which is the final redemption of their fleshly mortal bodies to be transformed into glorified eternal ones.
The children of God are stipulated as having been promised firstfruits of the glory of God = the reception first and foremost of this honor together with our Lord via the Spirit within themselves. The firstfruits are defined as the final redemption of their fleshly mortal bodies to be transformed into glorified eternal ones.
It is evident that the vanity and corruption imposed by God upon the sons of God and all humanity and all creation is destructive and abnormal in God's order. Under this unnatural, unholy state, creation and the children of God all groan and travail in pain together looking forward to the promised eternal state of glory.
(Ro 8:24 NKJV) "For we were saved in ... hope, but hope that is seen is not hope; for why does one still hope for what he sees?"
A) HOPE IN GREEK = A SURE HOPE - SYNONYMOUS WITH FAITH
(v. 8:23 NKJV) Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body (v. 8:24 NKJV) For we were saved in ... hope, but hope that is seen is not hope; for why does one still hope for what he sees?" =
The word rendered 'hope' in the original Greek is not the same as in English by definition. In the Greek it signifies a sure hope, a confident expectation, not an indefinite possibility.
["The New Strong's Complete Dictionary of Bible Words", Thomas Nelson Publisheers, Nashville, Tenn, James Strong, Ed, 1996, p. 614]:
"elpidi" = "hope", Strongs #1680:
"expectation, confidence, faith"
Notice that there is a certainty to the hope, an expectation and a confidence in the outcome. Notice also that faith is synonymous with hope.
[http://dictionary.reference.com/]:
sure (sh r, shûr) adj. sur·er, sur·est
Impossible to doubt or dispute; certain.
Not hesitating or wavering; firm: sure convictions.
Confident, as of something awaited or expected: sure of ultimate victory.
Bound to come about or happen; inevitable: sure defeat.
Having one's course directed; destined or bound: sure to succeed.
Certain not to miss or err; steady: a sure hand on the throttle.
Worthy of being trusted or depended on; reliable.
Free from or marked by freedom from doubt: sure of her friends. Synonym: Certainty
Excerpt: "... ensure, assure; clinch, make sure; determine, decide, set at..."
A wish or desire accompanied by confident expectation of its fulfillment.
Notice that when you combine the two words into the phrase ‘sure hope’ you have a certain expectation of fulfillment. There is complete assurance no matter what of the fulfullment, the outcome. Notice: assurance is synonymous for the word sure.
Certain expectation does not allow for possibility of failure or conditions such as an individual’s faithful or unfaithful lifestyle. The expression "to be sure" is to portray a certain, an assured expectation - no doubts of an absolutely reliable outcome.
(v. 8:24 Greek) "tE .......gar .elpidi ..........esOthEmen .......elpis .de .blepomenE
..........................."In the for ..[sure] hope .we were saved; .hope but being seen
ouk .estin .elpis ho ....gar blepei tis .........ti .....kai .elpizei?"
not ..is ......hope what for .sees ...anyone .why also does he hope for?"
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by His grace through the redemption that came by Christ Jesus. (v. 8:23 NKJV) Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body (v. 8:24 NKJV) For we were saved in ... hope, but hope that is seen is not hope; for why does one still hope for what he sees?" =
The phrase in 8:24, "We were saved in [sure] hope" refers to being saved, i.e., justified unto a righteousness from God and eternal redemption / life through faith. Since "elpidi" is defined as a sure, or certain confidence - in this case in Jesus Christ's redemption unto eternal life; and since saving faith is defined as a sure and confident acceptance of the fact that Jesus Christ provided through His atoning sacrifice, redemption unto a righteousness from God and eternal life, (Ro 3:21-24); then saving faith necesssites having a sure hope in what one has faith in. As a matter of fact, Greek dictionaries indicate that "elpidi" = "hope" and "pistis" = faith can be used a synonyms. So without a sure hope in Jesus Christ, there is no saving faith. Notice the assurance that is strongly implied in verse 8:23: "Not only that but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the [eternal] redemption of our body . You don't eagerly await something that you don't have a confident expectation in receiving. So one cannot have faith in something that one has no sure hope in. Then it is no faith at all! The very essence, then, of saving faith is a sure hope. The word "elpidi" rendered "hope" is further described in verse 8:24 by what it is not: It is not something that is seen or actualized but it is what one has not yet seen or experienced. This implies a certain expectation of what is not seen or experienced yet. On the other side of the coin, verse 8:24 goes on to say with the phrase, "for why does one still hope for what he sees?," that there is no legitimate hope / faith in something that one already has experienced or received.
(Ro 8:25 NKJV) "But if we [have a sure] hope for what we do not see, we eagerly wait for it with perseverance."
(v. 8:23 NKJV) "Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body (v. 8:24 NKJV) For we were saved in ... hope, but hope that is seen is not hope; for why does one still hope for what he sees? (v. 8:25) But if we hope for what we do not see, we eagerly wait for it with perseverance." =
Since it has already been
established that not all believers maintain a record of continuous
faithfulness as demonstrated by a godly lifestyle, (cf. 7:25); then the
word rendered "if" in the case of verse 8:25, ["ei" + indicative mood ],
means "consider it is true for the purposes of discussion." So one is
to consider 'If we [children of God, believers] have a sure hope for
what we do not see, namely an ongoing faith in our eternal redemption
and eternal life, (vv. 3:21-24; 8:23); then, we as a matter of course
and definition eagerly wait for it with perseverance. So a persistent
faith is characterized by eager perseverance in the sure hope of
receiving what that faith is entrusted in. The child of God who
continues in the faith of his eternal redemption eagerly waits for it
with perseverance.
(Ro 8:26 NKJV) "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered.
(Ro 8:27 NKJV) Now He Who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God."
(v. 8:23 NKJV) "Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body (v. 8:24 NKJV) For we were saved in ... hope, but hope that is seen is not hope; for why does one still hope for what he sees? (v. 8:25) But if we hope for what we do not see, we eagerly wait for it with perseverance. (v. 8:26 NKJV) Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. (v. 8:27 NKJV) Now He Who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God." =
The phrase in verse 8:26, "likewise the Spirit also helps..." relays the message that previous to this verse, the Spirit was stipulated as making provision for the children of God, specifically in verses 8:23-25, the provision of eternal life and the sure hope of the believer's reception of it in a glorified redeemed body. Verse 8:26 then states that the Spirit also helps the children of God in their weaknesses. For example, the verse says that believers do not always know what they ought to pray. So the Spirit helps with this shortcoming by interceding [before God] for the believer, the saint, with such intensity and earnestness that it is described as "groanings which cannot be uttered." Then it is explained that God, Who is referred to as "He Who searches the hearts" is stipulated as knowing what the mind of the Spirit is because He [the Spirit] makes intercession for the saints according to the will of God. This implies that the prayers of the saints are transformed into perfect prayers that are presented and answered according to the perfect will of God.
B) THE SPIRITUAL GIFT OF SPEAKING OR PRAYING IN TONGUES IS NOT IN VIEW IN 8:26-27
(v. 8:26 NKJV) Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. (v. 8:27 NKJV) Now He Who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God." =
Verses 8:26 and 8:27 do not refer to speaking in tongues as a prayer language or otherwise as some maintain. For example, the intercession of the Spirit is with "groanings which cannot be uttered." This rules out the proper use of the spiritual gift of tongues which is characterized in Scripture as always being uttered in an audible fashion by the individual as a known language and never by the Spirit, (Acts 2ff, 1 Cor 14ff).
(Ro 8:28 YLT) "And we have known that to those loving God all things do work together for [godly] good, to those who are called according to [His] purpose"
(v. 8:28) "And we have known that to those loving God all things do work together for [godly] good, to those who are called according to [His] purpose" =
(v. 8:28 Greek) "Oidamen ...........de ..hoti tois .......agapOsin .......ton ........theon
.........................."We have known but .that [to] the .[ones] loving .[of the] .God ..
panta ......sunergei .........eis .agathon .tois ....kata .............prothesin
all things work together for .good ......to the .according to [His] purpose
.klEtois ..ousin."
.called ....being [ones]."
The phrase "Oidamen" rendered "We have known," is in the perfect tense which signfies a completed action in the past with ongoing results in the present. It is in the indicative mood, i.e., it speaks of having known a statement of fact. The word "we," refers to Paul the Author and Apostle and his associates. It is they who are in view as having known that the ones who love God will have all things work together for [godly] good. The word "good" here to be consistent with the context must refer to godly good, in conformity with God's righteousness. The Greek phrase in verse 8:28, "tois agapOsin ton theon" where "AgapOsin" is a present participle noun in the dative case, is literally "to the ones loving God" and is rendered "to those loving God" in the YLT. Hence the phrase refers to individuals who demonstrate a godly love for God. Since this is an activity only possible with children of God, i.e., believers because only they have the Spirit to lead them to this end, (cf. Ro 8:14), and because unbelievers are always controlled by the sin nature and cannot please God with godly love, (cf. Ro 8:8), then only children of God, i.e., believers are in view. And only those believers who maintain their love of God will have all things work together for good.
The last phrase of verse 8:28 clarifies that the verse is exclusively addressing children of God, i.e., believers with the Greek words "tois kata prothesin klEtois ousin" rendered in the YLT "to those who are called according to [His] purpose." The Greek word "klEtois," Str. # 2822, means called. It evidently refers to God's sovereign calling of certain individuals to faith in Christ unto justification and eternal redemption. Previous verses which have the same individuals in view as verse 8:28 indicate such individuals are heirs of God, and will be glorified with Jesus Christ if they suffer with Him for righteousness sake, (v. 8:17); are children of God, (v. 8:21); are described as having the firstfruit of the Spirit and the promise of eternal redemption, (v. 8:23); are saved, (v. 8:24); and saints, (v. 8:27). Hence we can conclude that those who are called to God's purpose in verse 8:28 are limited to believers. This implies that not all individuals are called of God according to His purpose because not all individuals become believers.
Finally verses 8:29-30 corroborate that believers are exclusively in view relative to God's calling according to His purpose in 8:28:
(v. 8:29 NKJV) "For whom He foreknew, He also predestined to be conformed to the image [of glory] of His Son, that He might be the firstborn among many brethren.
(v. 8:30 NKJV) Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified."
The beginning of chapter 5 provides corroboration of the principle of all things working together for [godly] good to those believers who demonstrate their love for God via perseverance through suffering:
**** EXCERPT FROM ROMANS CHAPTER 5 ****
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,, (v. 2 NIV) Through Whom we have gained access by faith into this grace in which we [had begun and] now stand. And we rejoice [boast] in the [sure] hope of the glory of God. (v. 3 NIV) Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; (v. 4 NIV) perseverance, character; and character, hope." =
Therefore since we have been justified by faith, we are stipulated as being in a position of new opportunities. We are exhorted to rejoice in our sufferings because we are to know that suffering produces perseverance; perseverance, character and character, a sure hope of eternal glory of God and of being delivered through daily afflictions by God.
The word "hupomonEn" is rendered "endurance" or perseverance, (NIV, NAS), in the phrase "knowing that suffering produces perseverance."
It is thus implied that life's afflictions for we who have been justified can bring about a capacity for perseverance. This is provided that one trusts God in their circumstance of suffering and thereby comes out of those afflictions alive and whole - not all will. Surviving afflictions whole produces perseverance, which result is enabled through faith in God to us who have been justified.
The verse goes on to say that perseverance leads to "dokimEn", literally, "proof". "DokimEn" means tested or proved out. In this context, an individual is proved out or declared as successfully tested by persevering under afflictions and surviving intact, as a whole person, those afflictions. The word is thus rendered "proven character", (NAS), "character", (NIV).
**** END OF EXCERPT FROM ROMANS CHAPTER 5 ****
(Ro 8:29 NKJV) "For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren"
(v. 8:28 YLT) "And we have known that to those loving God all things do work together for [godly] good, to those who are called according to [His] purpose. (v. 8:29 NKJV) For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren" =
(v. 8:29 Greek) "hoti ........hous ...proegnO .........kai .proOrisen
.........................."Because .whom .He foreknew, also He predestined
summorphous tEs eikonos tou .....huiou autou eis to ...einai .auton
conformed to .the .image ...of the Son ...His, ...for the .to be Him
prOtotokon en pollois adelphois"
firstborn among many brothers."
God foreknew / determined beforehand who would choose to believe in and become conformed to the image of His Son because He predestined it.
[Webster's New Collegiate Dictionary, G & C Merriam Co, Springfield, MA, 1980, p. 898]:
To predestine and to predestinate:
"to destine, decree, determine, appoint, or settle beforehand, to predestinate."
where decree means, [op. cit., p. 292]:
"1: An order usually having the force of law. 2. b. a foreordaining will"
where foreordain means, [op. cit., p. 446]:
"To dispose or appoint in advance. Predestine"
So God decreed / predestined it to occur so that His Son might be the righteous firstborn among many righteous brothers. The Greek word "proegnO" in the phrase "hoti hous proegnO kai proOrisen summorphous tEs eikonos tou huiou" rendered in the NKJV "For whom He foreknew, He also predestined to be conformed to the image of His Son" in verse 8:29 refers to God knowing beforehand who would become children of God, i.e., believers and be conformed to the image of His Son, i.e., with the promise of a perfectly righteous redeemed resurrection body. The phrase "He also predestined to be conformed to the image of His Son," in verse 8:29 contains the Greek word "proOrisen" in the phrase literally "Because whom He [God] foreknew He predestined" where proOrisen means "He [God] predestined." It signifies that the reason why God foreknew whom would become believers and become conformed to the image of His Son was that God predestined this result, i.e., He decreed it to come to pass. To decree something is to be sovereign in its outcome.
That is the significance of the word "proOrisen." So verse 8:29 indicates that God's foreknowledge was as a result of God's predestination - His predetermination of those who would choose to become believers, hence become children of God with the predestinated result of becoming conformed to the image of His Son. This conforming includes not only being credited with but actually experiencing a righteousness from God as the Son is righteous so that the Son might be the firstborn Righteous One among many righteous brethren. So those who would choose to become, of their own volition, children of God born of God, even before they choose to believe in Jesus Christ unto eternal redemption and eternal life, were called / chosen / elected to that destiny for God's purpose, (v. 8:28).
This is then explained further in verse 8:29: God knew beforehand that the children of God would believe and be justified, (cf. 3:21-24; 6:3, 8:1, 14, 21), because God predestined, i.e., predetermined beforehand that these individuals would choose of their own free will to believe and become children of God unto eternal life and be conformed to the image of His Son.
(Ro 8:30 NKJV) "Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified."
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God (Ro 6:5 NIV) For if [since] we [believers] have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection. (v. 8:19 NKJV) For the earnest expectation of the creation eagerly waits for the revealing of the sons of God [unto glory]. (v. 8:20 ASV) For the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it, in [the sure] hope (v. 8:21 ASV) that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. (v. 8:28 YLT) And we have known that to those loving God all things do work together for [godly] good, to those who are called according to [His] purpose. (v. 8:29 NKJV) For whom He foreknew, He also predestined to be conformed to the image [of glory] of His Son, that He might be the firstborn among many brethren. (v. 8:30 NKJV) Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified." =
(v. 8:30 Greek) "hous ....de ..proOrisen .........toutous kai ..ekalesen
..........................."Whom .but He predestined .these ...also He called
kai hous ...ekalesen toutous kai ..edikaiOsen .hous ..de ...edikaiOsen
and whom He called these ...also He justified; whom .but .He justified,
toutous .kai ..edoxasen"
these ....also .He glorified"
Those that God predestined to be conformed to the righteous image of His Son He called to believe in His Son's atonement unto a declaration of righteousness and eternal redemption, and then declared them glorified.
The Greek word "ekalesen" rendered "He called" means called forth. In the case of verse 8:30, individuals were called forth by God to choose of their own volition to believe in His Son to be justified and glorified. And this occurred precisely in accordance with God's predestination - His decree. So those that God predestined to be conformed to the image of His Son, (v. 8:29), i.e., to be conformed to the righteousness of God in their experience; He called to believe in His Son's atonement unto justification, (being declared to have a righteousness from God which they all did of their own volition, (cf. Ro 3:21-24), resulting in eternal redemption and eternal life. This implies that God foreknew what would occur because He predetermined it by decree. Yet all was to be in accordance with the volition of the individual.
Thus all who are predestined are to be called. They are called by God's sovereign decree which is part of the process of predestinating something. And since it is a sovereign God Who does the predestinating, all who are called inevitably choose to believe in Jesus Christ of their own volition. Hence all who are called are justified, i.e., declared righteous. And those whom God justified, it is stipulated in the final phrase of verse 8:30, God glorified. The verb "glorified"is in the aorist tense referring to an action that has already been completed. The glorification of the believer has already been indicated in Romans, (cf. Ro 3:21-24; 5:1-2), as a sure thing in the future:
(Ro 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,
(v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God" =
"And we rejoice [boast] in the [sure] hope of the glory of God." =
"glory of God" = "doxEs tou theou" = The expression of the honor, power & holiness of God.
Evidently those who have become justified will not just observe God's glory, they will enter into it. They can look forward to receiving, participating in and reflecting the glory of God. - the expression of the honor, power and holiness of God. For nothing can exist in eternity with God short of participating and reflecting the glory of God.
In consideration of God's omnipotence, one can indeed speak of this glorification as so absolutely assured that it can be spoken of in the aorist tense as having already taken place as a completed action.
Just as a reliable individual can legitimately say "Done" to a request to take care of someones house when one goes away on vacation, so one can say "done" when God's Word declares that believers are glorified because of God's promise and His absolute reliability.
(Ro 6:5 NIV) "For if [since] we [believers] have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection."
(Ro 6:5a NIV) "For if [since] we [believers] have become united with Him in the likeness of His death" =
....................."ei gar sumphutoi .......gegonamen .........tO .....homoiOmati
....................."If for united together we have become .in the likeness
tou thanatou autou"
.......of death His"
This is a first class "If" clause best rendered "since":
"gegonanmen" = we have become, perfect tense, active voice, indicative mood which renders "ei" = since; thus stipulating a certainty that believers have indeed and forever (perfect tense) become united together in the likeness of His death. The significance of this is that the penalty and forgiveness for all believers' sins relative to eternal redemption by Christ Jesus is paid for once and for all; for believers are viewed by God as having died with Him.
"For if [since] we [believers] have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection." =
Since believers are identified by God as having died with Christ on the cross for their sins relative to personal forgiveness, (Ro 5:20-6:4), then it follows that they have the certainty of being resurrected from the dead in the manner He was - to eternal glory.
(Ro 8:31 NKJV) "What then shall we say to these things? If God [is] for us, who [can be] against us?
(Ro 8:32 YLT) He who indeed His own Son did not spare, but for us all did deliver Him up, how shall He not also with Him ...all things grant to us?
(Ro 8:33 NASB) Who will bring a charge against God's elect? God [is] the one who justifies;
(Ro 8:34 YLT) who [is] he that is condemning [us]? Christ [is] He that died, yea, rather also, was raised up; who is also on the right hand of God -- who also doth intercede for us."
(Ro 8:30 NKJV) "Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified. (v. 8:31 NKJV) "What then shall we say to these things? If God [is] for us, who [can be] against us? (v. 8:32 YLT) He who indeed His own Son did not spare, but for us all did deliver Him up, how shall He not also with Him ...all things grant to us? (v. 8:33 NASB) Who will bring a charge against God's elect? God [is] the one who justifies; (v. 8:34 YLT) who [is] he that is condemning [us]? Christ [is] He that died, yea, rather also, was raised up; who is also on the right hand of God -- who also doth intercede for us." =
(v. 8:31 Greek) "ti oun eroumen pros tauta ei ho theos huper
.........................."What then shall we say to these things" If God for
hEmOn tis kath hEmOn
us who against us?
(v. 8:32 Greek) hos ge tou idiou huiou ouk epheisato alla huper
.......................... Who indeed the his own Son not spared, but for
hEmOn pantOn paredOken auton pOs ouchi kai sun autO
us all gave up Him, how not also with Him
ta panta hEmin charisetai
the all things us will he grant?
(v. 8:33 Greek) tis egkalesei kata eklektOn theou
..........................Who shall bring an accusation against elect of God?
theos ho dikaiOn
God [is] the justifying [One]:
(v. 8:34 Greek) tis ho katakrinOn christos ho apothanOn
...........................who [is] the condemning [one]? Christ the [One] having died
mallon de egertheis hos kai estin en dexia tou theou
rather but also having been raised up who also is at right hand of God
hos kai entugchanei huper hEmOn"
Who also intercedes for us:"
In view of the fact that we believers have been justified and already viewed by God as glorified, (v. 8:30); verse 8:31 then asks the question, 'Since God is for us, who can be against us that might be of any concern?' Verse 8:32 goes on to say, not only is God for us by virtue of our justification and guarantee of glorification, but by virtue of Him delivering up His Son for us. Certainly will God not also with His Son grant all things He has promised to us? Verse 8:33 then asks a conclusive question: "Who will bring a charge against God's elect?" The word "eklektOn" rendered "elect" in verse 8:33 refers to those whom God called in verse 8:30 which is rendered from the Greek word "ekalesen" Str # 1588, meaning chosen or elect. The word rendered elect refers to those individuals whom God called to be justified unto eternal redemption and eternal life. Notice that God refers to the elect in verse 8:33 with the implication that all He has chosen will choose of their own volition to become children of God by believing in the atoning sacrifice of Jesus Christ for their sins. So all who are elect, it is implied, will choose to believe and evidently all who are not elect will not choose to believe despite the fact that all men have the opportunity to believe and be justified and be saved unto eternal life:
** EXCERPTS FROM ROMANS 3:21-24 AND 8:8 **
................................OR SKIP TO NEXT SECTION
(v. 1:16) "I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. (v. 1:17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' (v. 3:21) But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23) for all have sinned and fall short of the glory of God, (v. 3:24) and are justified freely by his grace through the redemption that came by Christ Jesus." =
All individuals have the opportunity through a moment of faith alone in Jesus Christ alone to be justified, i.e., declared to have a righteousness from God unto eternal life freely and by God's grace, (= unmerited favor). Notice in verses 3:23 and 24 the phrases "for all [= all individuals] have sinned, (3:23a); and [all individuals] fall short of the glory of God, (3:23b); and [the same "all" individuals] are justified freely by His [God's] grace through the redemption that came by Christ Jesus," (3:24) through faith, (3:22). So the word "pantas" rendered "all" in v. 3:23a which is linked to 3:23b and 3:24 is a universal "all" and not just "all types" of mankind as some maintain. Scripture teaches and history verifies that all men are sinners, not just some of each type. The words "freely" and "by His grace" indicate that salvation unto eternal life is free, with no strings attached, by God's grace = unmerited favor, for all mankind through a moment of faith alone in Jesus Christ alone, (v. 3:23).
This passage supports the eternal security of the believer through a moment of faith alone in Christ alone and it does not obligate him to do anything else in order to keep eternal life. This corroborates vv. 1:16-17 and vv. 3:21-22 which stipulate that a righteousness from God is received solely via a moment of faith alone in Jesus Christ alone. The word "grace," which means unmerited favor, further reinforces eternal security because it excludes any merit of human doing, relying solely on the sovereignty of God; Who maintains an absolute security of ones salvation.
Man, therefore, this passage says, is justified in no other way but by the FREE grace gift of God. This does not say that all men are automatically justified as some will maintain. Not all men will choose to believe and be justified unto eternal life as the context of chapters one and two clearly implies. Rather the phrase "and [all men] are justified freely by His grace" in Ro 3:24, follows Ro 3:22 which states that "There is no difference" among men as to how one is justified. Jews and Gentiles, religious and non-religious, moral and immoral are all justified only in the one way.
(v. 8:5 YLT) "For those who are according to [the] flesh, the things of the flesh do mind; and those according to [the] Spirit, the things of the Spirit. (v. 8:6 YLT) for the mind of the flesh [is] death, and the mind of the Spirit - life and peace (v. 8:7 ASV) because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: (v. 8:8 ASV) and they that are in the flesh cannot please God."
Although an unbeliever cannot please God with anything godly in his lifestyle, he can express a moment of faith alone in Christ alone. Believing in something is not a lifestyle activity.
The phrase "They that are in the flesh" in Ro 8:8 is describing in this context the individual who is characteristically and always enslaved to his sin nature, i.e., the unbeliever, not the believer. It goes on to say that the unbeliever cannot please God with his lifestyle. This is not to say that the unbeliever cannot choose to trust alone in Christ alone in order to be justified and receive the righteousness of God and eternal life, (Ro 3:20-24) - which would please God, since believing is not a lifestyle activity and other passages indicate that it is a possibility with the unbeliever.
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23 NIV) for all have sinned and fall short of the glory of God,
(v. 3:24 NIV) and are justified freely by His grace through the redemption that came by Christ Jesus."
Notice that this passage stipulates that those who are not yet believers, i.e., those who are of the flesh and cannot please God, (Ro 8:5-8), receive a righteousness from God, i.e., are justified freely by God's grace through the redemption that came by Christ Jesus through faith, (Ro 3:22), which implies that unbelievers can and do exercise such faith and by this do please God. The expression of the faith in Christ which justifies an unbeliever is outside of the realm of a godly or ungodly lifestyle, which is what is in view in verse 8:8: a lifestyle of the unbeliever which is totally occupied with and dominated by the sin nature and thereby producing a lifestyle which is unable to please God. The nature of believing in something in order to be saved from ones own evil doing cannot be construed to be a godly behavior, for one is not proactively doing something godly when one trusts in Christ for salvation but only passively accepting God's work, not their own, in order to be saved. So although the exercise of saving faith would certainly please God, it is an action defined by God as within the bounds of His grace, (cf. Ro 3:24), i.e., unmerited favor and not within the realm of godly or ungodly behavior. Hence the exercise of saving faith is a passive and neutral activity which all men of sufficient cognitive ability have the capacity to exercise.
** END OF EXCERPTS FROM RO 3:21-24 AND 8:8 **
(Ro 8:35 NASB) "Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?"
(v. 8:31 NKJV) "What then shall we say to these things? If God [is] for us, who [can be] against us? (v. 8:32 YLT) He Who indeed His own Son did not spare, but for us all did deliver Him up, how shall He not also with Him all things grant to us? (v. 8:33 NASB) Who will bring a charge against God's elect? God [is] the One Who justifies; (v. 8:34 YLT) who [is] he that is condemning [us]? Christ [is] He that died, yea, rather also, was raised up; Who is also on the right hand of God -- Who also doth intercede for us. (v. 8:35 NASB) Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" =
Since God is for us, (v. 8:31); and He delivered up His own Son for our justification, (v. 8:32-33); and since He justified us, (v. 8:33); and since His Son died for us, was raised up for us and now intercedes for us at the right hand of God, (v. 8:34); then one can ask the question, "Who will separate us from the love of Christ?" with the implied answer: nothing and no one. Specific things are stipulated in verse 8:35 which are implied as not being able to separate us from the love of Christ: namely tribulation, distress, persecution, famine, nakedness, peril and sword - things which have been experienced by believers, children of God throughout the ages - things which cover just about every negative experience in this temporal life - and things which cannot, and will never separate us from the love of Christ. Implied in vv. 8:31-8:35 is the eternal security of the believer inherent in the fact that the believer will never be separated from the love of Christ.
(Ro 8:36 ASV) "Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter."
(v. 8:31 NKJV) "What then shall we say to these things? If God [is] for us, who [can be] against us? (v. 8:32 YLT) He Who indeed His own Son did not spare, but for us all did deliver Him up, how shall He not also with Him all things grant to us? (v. 8:33 NASB) who will bring a charge against God's elect? God [is] the One Who justifies; (v. 8:34 YLT) who [is] he that is condemning [us]? Christ [is] He that died, yea, rather also, was raised up; Who is also on the right hand of God - Who also doth intercede for us. (v. 8:35 NASB) Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" (v. 8:36 ASV) "Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter." =
(Ro 44:1 NIV) "We have heard with our ears, O God; our fathers have told us what you did in their days, in days long ago.
(Ro 44:2 NIV) With your hand you drove out the nations and planted our fathers; you crushed the peoples and made our fathers flourish.
(Ro 44:3 NIV) It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them.
(Ro 44:4 NIV) You are my King and my God, who decrees victories for Jacob.
(Ro 44:5 NIV) Through you we push back our enemies; through your name we trample our foes.
(Ro 44:6 NIV) I do not trust in my bow, my sword does not bring me victory;
(Ro 44:7 NIV) but you give us victory over our enemies, you put our adversaries to shame.
(Ro 44:8 NIV) In God we make our boast all day long, and we will praise your name forever. Selah
(Ro 44:9 NIV) But now you have rejected and humbled us; you no longer go out with our armies.
(Ro 44:10 NIV) You made us retreat before the enemy, and our adversaries have plundered us.
(Ro 44:11 NIV) You gave us up to be devoured like sheep and have scattered us among the nations.
(Ro 44:12 NIV) You sold your people for a pittance, gaining nothing from their sale.
(Ro 44:13 NIV) You have made us a reproach to our neighbors, the scorn and derision of those around us.
(Ro 44:14 NIV) You have made us a byword among the nations; the peoples shake their heads at us.
(Ro 44:15 NIV) My disgrace is before me all day long, and my face is covered with shame
(Ro 44:16 NIV) at the taunts of those who reproach and revile me, because of the enemy, who is bent on revenge.
(Ro 44:17 NIV) All this happened to us, though we had not forgotten you or been false to your covenant.
(Ro 44:18 NIV) Our hearts had not turned back; our feet had not strayed from your path.
(Ro 44:19 NIV) But you crushed us and made us a haunt for jackals and covered us over with deep darkness.
(Ro 44:20 NIV) If we had forgotten the name of our God or spread out our hands to a foreign god,
(Ro 44:21 NIV) would not God have discovered it, since he knows the secrets of the heart?
(Ro 44:22 NIV) Yet for your sake we face death all day long; we are considered as sheep to be slaughtered.
(Ro 44:23 NIV) Awake, O Lord! Why do you sleep? Rouse yourself! Do not reject us forever.
(Ro 44:24 NIV) Why do you hide your face and forget our misery and oppression?
(Ro 44:25 NIV) We are brought down to the dust; our bodies cling to the ground.
(Ro 44:26 NIV) Rise up and help us; redeem us because of your unfailing love."
[Expositors, op. cit., p. 341]:
"In spite of all the defeats and suffering, the hearts of the people [of Israel] were right with God. Even when it seemed that He had abandoned them (v. 19), they clung close to Him with a strong determination to remain faithful. They were loyal to God by keeping His convenant (v. 17), by remaining completely ("hearts,""feet") devoted to His way (v. 18), and by not giving htemselves over to idolatry (vv. 20-21). Yet God continued to permit devastation and darkness to oppress His people (v. 19). The adversities are likened to a place made desolate by the ravages of war, i.e., 'a haunt for jackals" (v. 19..). "Deep darkness"... is a metaphor for adversities, often resulting in despair...
The people's suffering is not because of their sins. Rather, they suffer "vicariously"like "sheep to be slaughtered" (v. 22...). They suffer for God's sake (cf. Rom 8:36). In their fidelity to the Lord, they receive greater abuse than if they conformed to the pagan world. In suffering for the honor of God, they need reassurance of His love, (Ro 8:36-39)."
Notice that Ps 44:22 portrays the death and destruction by the sword of Israel, OT believers. But the Israelites, despite their misery remained convinced of God's unfailing love, (cf. Ps 44:26), Who would see them through their difficulties. This is the theme especially of Romans 8:35-36. Notice the word "sword" in verse 8:35 which refers to being under military attack is then referred to in verse 8:36 which quotes Psalm 44:22 with that context in view.
(Ro 8:37 YLT) "But in all these we more than conquer, through him who loved us
(Ro 8:38 NKJV) For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come,
(Ro 8:39 NKJV) nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord."
(v. 8:29 NKJV) "For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren (v. 8:30 NKJV) Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified. (v. 8:31 NKJV) What then shall we say to these things? If God [is] for us, who [can be] against us? (v. 8:32 YLT) He who indeed His own Son did not spare, but for us all did deliver Him up, how shall He not also with Him ...all things grant to us? (v. 8:33 NASB) Who will bring a charge against God's elect? God [is] the one who justifies; (v. 8:34 YLT) who [is] he that is condemning [us]? Christ [is] He that died, yea, rather also, was raised up; who is also on the right hand of God -- who also doth intercede for us. (v. 8:35 NASB) Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (v. 8:36 ASV) Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter. (v. 8:37 YLT) But in all these we more than conquer, through him who loved us (v. 8:38 NKJV) For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, (v. 8:39 NKJV) nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord" =
(v. 8:37) "all ..en toutois .........pasin hupernikOmen ...............dia ........tou
..............."But in .these things all .....we more than overcome through the .
agapEsantos hEmas
having loved us
[The Greek word "hupernikOmen" rendered more than conquerors in the YLT, Str. # 5245 means to overpower in victory; to be abundantly victorious, prevail mightily]
(v. 8:38) pepeismai .........gar hoti .oute ....thanatos oute zOE oute ..aggeloi
...............I am persuaded for .that neither death, ....nor ..life, .nor ...angels,
oute .archai ............oute enestOta oute mellonta ...................oute dunameis
nor ...principalities, nor ..powers ...nor ..things having come, nor things coming,
[The Greek word "archai," Str. # 746, means commencement, chief, magistrate, power, principality, principle or rule. Since it is juxtaposed to "aggeloi" rendered "angels" it refers to the principality or rule of the demonic angels as opposed to that of the angels; hence "principalities" as rendered in the YLT]
(v. 8:39) oute hupsOma oute bathos oute tis ..ktisis .............hetera dunEsetai ..hEmas
...............nor ..height, .....nor .depth, .nor .any .created thing other ..will be able us
chOrisai .....apo ...tEs .agapEs tou ..theou .tEs .en christO iEsou tO .kuriO hEmOn"
to separate .from the ..love .............of God the .in .Christ ..Jesus the Lord ..our"
The context for the end of chapter 8 has vv. 8:29-39, especially in view; which verses refer to God's unfailing omnipotent love which is demonstrated by His predestination hence foreknowledge of certain individuals who are to be conformed to the image of His Son, (v. 8:29), having called them to choose of their own volition to believe and then having justified them when they did. Furthermore, it is stipulated that God glorified them, (v. 8:30). This glorification is actually a future event, yet it is viewed as having already been completed implying a guarantee by God Himself, (cf. Ro 5:1-2). In verse 8:32, it is stipulated that God did not spare His own Son, but delivered Him toward the end of our justification and glorification, which the Son now defends us against anything that will separate us from His love and from our justification and glorification by interceding for us toward that end, (v. 8:31-34). The message is clear: nothing shall separate us from the love of Christ; neither tribulation, nor distress, nor persecution, nor famine nor sword, (v. 8:35). For we will more than conquer all through the intercession of Christ to the end of maintaining our justification and fulfillment of our guaranteed glorification in His image, (v. 8:35-7). So neither death, nor life, nor angels, nor demons, neither the present nor the future, nor any powers, neither height, nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." Verses 8:38-9 comprise one of the greatest eternal security statements in all of the bible - not even the believer himself can walk away from his salvation.
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