Romans 8

1 Therefore now nothing of condemnation is to them that be in Christ Jesus, which wander not after the flesh.
2 For the law of the Spirit of life in Christ Jesus hath delivered me from the law of sin, and of death [hath delivered me from the law of sin, and death].
3 For that that was impossible to the law, in what thing it was frail by flesh, God sent his Son into the likeness of flesh of sin [in that thing it was sick, or frail, by flesh, God sending his Son into the likeness of flesh of sin], and of sin condemned sin in flesh;
4 that the justifying of the law were fulfilled in us, that go not after the flesh [that not after the flesh we wander], but after the Spirit.
5 For they that be after the flesh, understand those things [savour those things] that be of the flesh; but they that be after the Spirit, feel those things that be of the Spirit.
6 For the prudence of flesh is death; but the prudence of Spirit is life and peace.
7 For the wisdom of the flesh is enemy to God; for it is not subject to the law of God, for neither it may [soothly neither it may be subject to the law].
8 And they that be in flesh, be not able to please to God. [For they that be in flesh, may not please to God.]
9 But ye be not in flesh, but in Spirit; if nevertheless the Spirit of God dwelleth in you [dwell in you]. But if any man hath not the Spirit of Christ, this is not his.
10 For if Christ is in you, the body is dead for sin [the body is dead from sin], but the Spirit liveth for justifying.
11 And if the Spirit of him that raised Jesus Christ from death dwelleth in you, he that raised Jesus Christ from death, shall quicken also your deadly bodies, for the Spirit of him that dwelleth in you. [+For if the Spirit of him that raised Jesus Christ from dead dwell in you, he that raised Jesus Christ from dead, shall quicken also your deadly bodies, for the Spirit of him dwelling in you.]
12 Therefore, brethren, we be debtors, not to the flesh, that we live after the flesh.
13 For if ye live after the flesh, ye shall die; but if ye by the Spirit [shall] slay the deeds of the flesh, ye shall live.
14 For whoever be led by the Spirit of God, these be the sons of God.
15 For ye have not taken again the spirit of servage in dread, but ye have taken the Spirit of adoption of sons, in which we cry, Abba, Father.
16 And that Spirit yieldeth witnessing to our spirit, that we be the sons of God;
17 if sons, and heirs, heirs forsooth of God, and heirs together with Christ [forsooth if sons, and heirs, soothly heirs of God, truly even-heirs of Christ]; if nevertheless we suffer together, that also we be glorified together.
18 And I deem, that the passions of this time be not worthy to the glory to coming [be not even worthy to the glory to come], that shall be showed in us.
19 For the abiding of creature abideth the showing of the sons of God.
20 But the creature is subject to vanity, not willing(ly), but for him that made it subject in hope; [Soothly the creature is subject to vanity, not willing, but for him that subjected it in hope;]
21 for that creature [for and that creature] shall be delivered from servage of corruption into the liberty of the glory of the sons of God.
22 And we know, that each creature sorroweth, and travaileth with pain till yet.
23 And not only it, but also we us selves [but and we ourselves], that have the first fruits of the Spirit, and we us selves sorrow within us [and we ourselves sorrow within us] for the adoption of God's sons, abiding the again-buying of our body.
24 But by hope we be made safe. For hope that is seen, is not hope; for who hopeth that thing, that he seeth? [Soothly by hope we be made safe. Forsooth the hope that is seen, is not hope; for why what hopeth a man that thing, that he seeth?]
25 And if we hope that thing that we see not, we abide by patience.
26 And also the Spirit helpeth our infirmity; for what we shall pray, as it behooveth, we know not, but that Spirit asketh for us with sorrowings, that may not be told out [but that Spirit asketh for us with sorrowings, that be not able to be told out].
27 For he that seeketh the hearts, knoweth what the Spirit desireth, for by God [for after God, that is, at God's will,] he asketh for holy men.
28 And we know, that to men that love God, all things work together into good, to them that after purpose be called saints.
29 For those that he knew before [For why and whom he knew before], he before-ordained by grace to be made like to the image of his Son, that he be the first begotten among many brethren.
30 And those that he before-ordained to bless, them he called; and whom he called, them he justified; and whom he justified, them he glorified. [Soothly whom he before-ordained to bless, and them he called; and whom he called, and them he justified; soothly whom he justified, and them he glorified.]
31 What then shall we say to these things? If God be for us, who is against us?
32 Which also spared not his own Son, but betook him for us all, how also gave he not to us all things with him?
33 Who shall accuse against the chosen men of God? It is God that justifieth,
34 who is it that condemneth? It is Jesus Christ that was dead, yea, the which rose again, the which is on the right half of God, and the which prayeth for us [the which and rose again, the which is on the right half of God, the which prayeth for us].
35 Who then shall separate us [Who therefore shall part us] from the charity of Christ? tribulation, or anguish, or hunger, or nakedness, or persecution, or peril, or sword?
36 As it is written, For we be slain all day for thee; we be guessed as sheep of slaughter [we be guessed as sheep to slaughter].
37 But in all these things we overcome, for him that loved us.
38 But I am certain [Soothly I am certain], that neither death, neither life, neither angels, neither principats, neither virtues, neither present things, neither things to coming [neither things to come],
39 neither strength, neither height, neither deepness, neither any other creature may separate us [shall be able to part us] from the charity of God, that is in Christ Jesus our Lord.

Images for Romans 8

Romans 8 Commentary

Chapter 8

The freedom of believers from condemnation. (1-9) Their privileges as being the children of God. (10-17) Their hopeful prospects under tribulations. (18-25) Their assistance from the Spirit in prayer. (26,27) Their interest in the love of God. (28-31) Their final triumph, through Christ. (32-39)

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

Verses 10-17 If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness of Christ imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt lustings, they will certainly perish in their sins, whatever they profess. And what can a worldly life present, worthy for a moment to be put against this noble prize of our high calling? Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and Divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testament church was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peace to themselves, to whom God does not speak peace. But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.

Verses 18-25 The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.

Verses 26-27 Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.

Verses 28-31 That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.

Verses 32-39 All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.

Chapter Summary

INTRODUCTION TO ROMANS 8

As the former chapter shows that sanctified ones are not free from the being of sin in them, which is a ground of general complaint and uneasiness; this chapter shows, that justified ones are freed from the guilt of sin, and secure from punishment for it; and have the utmost reason to rejoice and be glad, and even to triumph in a plerophory and full assurance of faith, on account of the various privileges they enjoy, through the grace of the Father, of the Son, and of the Spirit; and which are distinctly, largely, and severally mentioned: it begins, Ro 8:1, with taking notice of a particular privilege saints have in Christ, and, by virtue of union to him, security from all condemnation; and which is inferred from their sure and certain deliverance from sin by Christ, Ro 8:25, the persons sharing in this privilege are described by their being in Christ, and by their walking after the Spirit of Christ, in consequence of it: a reason confirming this privilege is given, Ro 8:2, taken either from the Gospel, declaring the saints' freedom from the law; or from the power and efficacy of the Spirit, delivering them from the tyranny and dominion of sin; or rather from the holiness of Christ's human nature, as a branch of their justification: this privilege is made more fully to appear, and the saints' interest in it by the mission of Christ, to bring in everlasting righteousness for them, which is the foundation of it, Ro 8:3, the occasion of which was the weakness of the law, or rather the impotency of man, through the corruption of nature, to fulfil the law: the sender, or the efficient cause of this mission, is God the Father; the person sent, his own Son; the manner in which he was sent, in human nature, which had the appearance of being sinful; what God did in it, he condemned sin in it; which is a reason, why there is no condemnation to them, that are in him; and the end of all this, Ro 8:4, was, that the law of righteousness might be perfectly fulfilled by Christ for them, or by them in him; who are described in part, as in Ro 8:1, upon the repetition of which part of the description, the apostle proceeds to show the difference between unregenerate and regenerate persons, Ro 8:5, partly by their characters; the one being carnal, or after the flesh, the other being spiritual, or after the Spirit; and by their different affections, the one minding the things of the flesh, the other the things of the Spirit; the different issue and effect of which, namely, a carnal and a spiritual mind are observed, Ro 8:6, death following upon the one, life and peace upon the other; the reasons of which, with respect to the former, are given, Ro 8:7, taken from the enmity of the carnal mind to God, and the non-subjection of it to the law of God, and the impossibility of its being subject to it; and therefore nothing but death can be expected; from whence this conclusion is made, Ro 8:8, that unregenerate men are not in a state, nor in a capacity to please God, or do what is acceptable to him, the above being the disposition and temper of their minds: and then in Ro 8:9, the apostle returns to the argument from whence be had digressed, and suggests, that though he had said the above things of unregenerate men, he had other thoughts of those to whom he writes; they were not in the flesh, nor minded the things of the flesh, and so were not liable to condemnation and death; and which he proves by the inhabitation of the Spirit of God in them; for such who have him not, have no proof nor evidence of their being Christ's, and so consequently have no proof of their security from condemnation; and partly by Christ's being in them, and which is the evidence of their being in Christ, and so of the above privilege, Ro 8:10, the consequence of which is, that though by reason of sin the body is mortal, and does die, yet the soul lives not only naturally, but spiritually, by faith in Christ now, and in glory hereafter, by virtue of Christ's righteousness imputed to it, and so is free from condemnation and death; besides, by virtue of the Spirit's dwelling in them, their mortal bodies will be quickened in the general resurrection, Ro 8:11, and from all these blessings of divine goodness, both in soul and body, the apostle infers, that the saints are under obligation, not to live in a carnal, but in a spiritual manner, Ro 8:12, and to which he exhorts, Ro 8:13, and presses by motives, taken from the different consequences of those things; death following by living after the flesh, and life through the mortification of sin, by the Spirit of God: and whereas the walking after the Spirit, by which he had described those that are safe from condemnation, is owing to their being led by him; and their being led by him, being an evidence of their divine sonship, Ro 8:14, from hence he passes to consider the privilege of adoption: and that these saints were interested in this privilege, he proves Ro 8:15, partly by their not having the spirit of bondage which belongs to servants; and partly by their having the spirit of adoption, who had made known this grace unto them, and their interest in it: and that they had received him as a spirit of adoption, was evident by their calling God their Father under his influence; and also by the witness he bore to their spirits, that they were the children of God, Ro 8:16, of which they were conscious: and from this privilege of adoption, the apostle concludes heirship, Ro 8:17, and which is of such a nature, that there is none like it; both with respect to the subject of it, God himself; with respect to him with whom they are heirs, Christ Jesus; and the way in which they come to share the glorious inheritance with him, is through suffering with him, and for him; and this they need not grudge to do, since there is no comparison between their sufferings, and the glory they shall enjoy, Ro 8:18, which both Jews and Gentiles were in the expectation of; the latter of which are described in Ro 8:19-22, by their name, the creature, the whole creation; and by their present condition, the Gospel being come among them to the conversion of many, which raised an expectation of many sons and daughters being born to God among them, Ro 8:19, and by their former state and condition, Ro 8:20, which is mentioned, to illustrate the grace of God in the present blessing bestowed upon them, in sending the Gospel to them; which state was a subjection to vanity, through the god of this world, who led them captive at his will, Ro 8:21, and then by the deliverance of them, they were in hope and expectation of, from bondage to liberty, Ro 8:21, and this groaning and travailing: in birth in a spiritual sense, for the bringing forth of many sons to God among the Gentiles, the apostle, and other ministers of the word, who had preached the Gospel among them, were witnesses of, Ro 8:22, yea, not only the Gentiles, but the Jews also, who are described as having the first fruits of the Spirit, Ro 8:23, were waiting for the manifestation of the children of God among the Gentiles, with them to complete at last the mystical body, who shall share together the glory before spoken of, which their sonship and heirship entitle them to; and for which there is encouragement to wait with patience and in hope, from the connection of salvation with the grace of hope; and from, the nature of the thing hoped for, which is unseen, but certain, Ro 8:24,25. From hence the apostle proceeds to consider another privilege which the saints have, who are in the Spirit, and walk after the Spirit, the Spirit helps their infirmities; particularly in prayer, the matter of which, in some cases, they are at a loss about, Ro 8:26, and this he does, by making intercession for them; the manner in which this is done in them, is with unutterable groans; and the rule according to which it is made, is the will of God, the mind of the Spirit being known by the searcher of hearts, Ro 8:27, in a word, such are the privileges of believers in Christ, that every thing in the whole world, in heaven, and in earth, in themselves and others, whether good or bad, prosperous or adverse, work together for their good, so that nothing can go wrong with them in the issue, Ro 8:28, who are described by their love to God, and by their effectual calling, according to his purpose; which being mentioned, leads the apostle to the source and spring of all these and other privileges, the everlasting love of God; signified by his foreknowledge of his people, Ro 8:29, which is the cause of their predestination to a conformity to the image of Christ, the firstborn among many brethren; with which predestination, calling, justification, and glorification, are inseparably connected, Ro 8:30, from all which blessings of grace it may be concluded, that God is on the side of such persons, who are interested in these favours; and nothing is to be feared, but every good thing is to be expected by them, Ro 8:31, which is confirmed by an argument from the greater to the lesser, that if God has given his Son for them, he will freely give all things to them, Ro 8:32, in a view of which, the apostle rises up in a triumph of faith, and challenges all the enemies of the saints, and denies that any charge can be brought against them of any avail, since God is the justifier of them, Ro 8:33, or that they shall ever enter into condemnation, being secured from it by the death of Christ; and which security is yet more strengthened by his resurrection, session at the right hand of God, and intercession for them, Ro 8:34, and then asks, since Christ has shown such love to them, by these instances of it, what can separate from it, Ro 8:35, and enumerates several things which befall the saints in this life, which, however mean and abject they may render them in the esteem of men, do not at all abate the love of Christ to them: that such is their case, that they are exposed to afflictions and sufferings, and even death itself, for the sake of Christ, is proved Ro 8:36, by a testimony out of Ps 44:22, and then an answer is returned to the above question in the negative, that none of the things mentioned could separate them from the love of Christ; so far from it, that by virtue of Christ who had loved them, they were conquerors, and more than conquerors in all these things, and over all their enemies, Ro 8:37, and the chapter is concluded in Ro 8:38,39, with the full and firm persuasion of the apostle, that nothing in the whole universe, in the whole compass of created beings, be they what they will, good or bad, or which are or shall be, an enumeration of many of which is made, should ever separate him, or any of the people of God from his love, which is in Christ Jesus: so that upon the whole, notwithstanding indwelling sin, notwithstanding the various afflictions which attend them in this world, yet in consideration of the many privileges they enjoy, and the glory they are heirs of, they have great reason to rejoice, and look upon themselves to be in the most safe and happy condition.

Romans 8 Commentaries

Copyright © 2001 by Terence P. Noble. For personal use only.