Romans

8:1-17

First rebuttal argument, 6:1-8:39

4. Freedom in the Spirit, 8:1-39

New life in the Spirit

In this, the fourth part of Paul's first rebuttal argument against the nomist critique, that grace, without law, promotes sin / libertarianism (the nomist hold that grace + law promotes holiness), Paul explains that for a believer, holiness / the perfection of Christ, is manifested in our life through the ministry of the Holy Spirit apart from the law, ie., we become what we are, not by law-obedience, but by grace through faith. Paul first reminds us that we are free from the condemnation of sin and the oppression of the law and then goes on to explain that we may now choose to live either a natural life impelled by the law controlled by sin, or a spiritual life impelled by the indwelling Spirit and thus alive under God.

i] Context: See 6:1-14. It was implied by Paul's law-bound opponents ("the weak", nomists) that his thesis undermines the law's role in making holy for the full appropriation of God's promised blessings. Against their critique, Paul has argued in chapter 6 that "dead to sin" = freedom to live for God, then in 7:1-6 that "dead to law" = freedom to live for God. In 7:7-25, Paul moves aside from his rebuttal argument to deal with the implication that "the law is sin", that it destroys and enslaves. Not so! says Paul; it is sin that destroys and enslaves. So now, back on track, in chapter 8 Paul explains the mechanism by which a believer experiences the freedom to live for God, namely, the ministry of the Holy Spirit.

ii] Background: The Nomist heresy 1:8-15.

iii] Structure: Life in the Spirit apart from the law:

iv] Thesis: See 3:21-31.

v] Interpretation:

vi] Exposition: A simple exposition of this passage may be found in the linked pew-level Sermon Notes for 8:1-11, and 12-17.

Life in the Spirit through God's saving work in Christ, v1-17: i] A believer is free from the condemnation of sin and the oppression of the law, v1-4. Paul, in the form of a "theological pronouncement", Longenecker, makes the point that believers, through their identification with Christ (though they are still sinful in themselves), are now liberated from the condemnation of the law which served to expose and accentuate sin, v1. The agent of this liberation is Jesus, v2.

ara nun "therefore there is now" - [there is] now therefore. The nun is logical rather than temporal, emphasising the inferential ara. Paul now draws a conclusion from what he has already said in chapter 7. The obvious link being to the question "who will rescue me from this body of death?", 7:24, although Barrett suggests that Paul, having digressed in 7:7-25 on the question, "is the law sin", returns to the argument which was cut short at 7:6.

ouden "no" - no. A strong negation.

katakrima (a) "condemnation" - condemnation, judgement. Nominative subject of an assumed verb to-be. Most commentators argue that with God, condemnation most likely includes punishment, the carrying out of the sentence, "thus there is no doom now for those who are in Christ Jesus", Moffatt; "punishment", CEV. The word's other use in 5:16 supports this view. Dunn opts for deliverance from eschatological judgment, along with Moo and Morris who suggest "deliverance from the penalty that sin exacts." Bruce opts for "penal servitude" in the sense that a believer has been "pardoned and liberated from the prison-house of sin" and therefore has no need to go on serving the penalty. So, possibly here, freed from oppressive condemnation of sin accentuated by the law.

None-the-less, the idea of condemnation, as distinct from punishment, deserves consideration, particularly in regard the function of the law to expose and accentuate human sinfulness. This was the subject of the previous passage, and so it is more than likely that Paul is simply saying, "so then, the condemning function of the law (exposing and accentuating sin) no longer applies to those who believe in Christ." Cranfield argues this case, suggesting that the condemnation of the law is harking back to 7:1-6, expanding on 6:14b. He understands "not under law" to mean, not under the condemnation of the law. He believes 8:1 is a restatement of this truth.

toiV dat. art. "for those" - to the ones. Dative of interest, advantage, as NIV.

en + dat. "in" - in [christ jesus]. Expressing space, here of incorporative union, "in union with", or association, "with", as a development of the OT idea of God dwelling in the midst of his people, of encamping with. There is also the possibility that this preposition is acting in much the same way as eiV, "toward", as in the sense of "believing in / toward Jesus Christ."

The agent of this liberation is Jesus. In our union with Christ, we are set free from the condemnation of the law. The law served to expose and enhance sin, but now, through the indwelling-compelling Spirit of Christ, the law serves to give life, ie., guide righteous living (enliven us).

gar "because" - because. Introducing a causal clause explaining why there is no condemnation for believers.

en + dat. "through" - in [christ jesus]. An instrumental sense is possible, "by means of", as NIV, but local, space, incorporative union, is better, as above. Probably best linked to the verb "freed" and expressing identification with Christ, "union with Christ Jesus has set me / you free."

oJ ... nomoV (oV) "the law" - the law. As already indicated in these study notes, it is likely that Paul has primarily in mind the Mosaic Law, but also extending to include NT ethics (eg., the moral teachings of Jesus). Note the different possible meanings proposed for "law" in this passage:

The second and third options are the most popular, eg. C.F.D. Moule writes, "it is the Divine Rule of justification (which alone, as the whole previous reasoning shows, removes 'all condemnation,') and is thus, 'a law' in the sense of 'fixed process.'" New perspective commentators lean toward the idea that Paul is comparing "new covenant law", the law written on the heart by the Spirit, with "old covenant law", "the law of Moses", written on tablets of stone.

tou pneumatoV "of the Spirit" - of the spirit. The genitive is adjectival, idiomatic / verbal, subjective. The genitives "of the Spirit", and "of sin", as with "of my mind", 7:23, serve to limit / qualify the noun "law", identifying the different ways we experience the law. "Spirit" here is most likely "the Holy Spirit", rather than "the godward inner self." So, the sense would be: "the law under the ministration of the Spirit, gives life", ie. the guiding principles of God's law produce right-living ("life") under the ministration of the Spirit's compelling.

zwhV (h) gen. "of life / who gives life" - of life. The genitive is probably adjectival, attributive, limiting "Spirit"; he is a "life-giving Spirit", or possibly idiomatic / of producer, "the Spirit that creates life." Other possibilities are proposed: "life" may be a consequence of being in Christ, or even that "life" describes the function of law, namely, "unto life." "Life", probably as in "eternal life", although possibly in an ethical sense, "enlivening."

hleuqerwsen (eleuqerow) aor. ind. act. "has set [me / you] free" - freed, liberated. Constative aorist. Liberation, in the sense of freedom from the oppressive requirements of the law which served to expose and accentuate sin and thus, the human condition of loss and eternal death, with, of course, the ultimate purpose of driving the sinner to God for mercy. Some commentators argue that this sense of the law's function, articulated fully in Galatians, is not found in Romans, cf., Ziesler. Note the tense - a past completed event. Some suggest it is a gnomic aorist which should be translated in English as a present continuous, but the context does not support this.

se pro. "me / you" - you. A textual problem, either "me", NIV, or "you", TNIV, although BDF suggests it is an example of the second person being used for "someone". "Me" is to be preferred.

apo + gen. "from" - from. Expressing separation; "away from."

thV aJmartiaV (a) gen. " of sin" - [the law] of sin [and of death]. The genitive is again adjectival, limiting "law", idiomatic / verbal, subjective, or possibly of definition / epexegetic, "the law empowered by sin", or objective, "the law, by highlighting transgressions leads to death", Dumbrell. God's divine law, interacting with our sinful self, exposing and enhancing sin. The genitive tou qanatou, "of death", is also adjectival, idiomatic / product; "produces / leads to death." See eJteron nomon, "another law", and nomw/ qeou, "God's law", 7:23 and 25

Paul goes on in v3-4 to explain how Christ has achieved this liberation for a believer. The law was powerless to make us holy, in fact, it made sin more sinful. Christ, the sinless one, legally gave himself as a sin offering for us. The worth of this righteous act was applied to those who identify with Christ. Thus, the believer not only stands right before God, but begins to act rightly. In Christ's resurrection power we find ourselves living, not according to the flesh, but according to the Spirit, ie., we begin to live a righteous life.

gar "for" - for. More reason than cause, explaining how the Spirit is enabled to release us from the law and its inevitable consequence, death; "for God has acted to condemn sin in the flesh by sending his Son as a sin offering, thus doing what the law could not do, in that it was weakened by the flesh"

to adunaton adj. "what [the law] was powerless to do" - what was impossible [the law]. The verbal adjective (+ the subjective genitive nomou) "powerless = powerless to do [of law]", can be read as active or passive. "The one thing the law could not do", Turner; "what was impossible for the law (God has done)", Dunn. What was impossible is not defined, it could be salvation, liberation from sin and death, but better, make holy / sanctify. As already noted, second temple Judaism held that the Torah was designed to shape righteousness in the faithful and thus maintain Israel's covenant standing for the appropriation of the Abrahamic blessings. Paul states that the law is powerless to do this. Of course, this was never the function of the Sinai covenant; it served to reinforce the Abrahamic covenant by identifying the priority of faith.

en wJ/ "because" - in that. As a relative phrase, "in which / that", but possibly causal, "because", as TNIV, providing the reason why the law is powerless.

dia + gen. "by" - [it was weak] through, by means of. Instrumental, expressing means. Because of the human condition, the law only makes the problem worse. "Weak through the flesh", Morris.

thV sarkoV (x koV) gen. "the sinful nature / the flesh" - the flesh. Here, human nature weakened by sin producing "the innate human tendency to flee from God and his will", Ziesler.

pemyaV (pempw) aor. part. "by sending" - [god] having sent [his own son]. The participle is adverbial, probably instrumental, as TNIV. "He did it by sending his own Son", Barclay.

en "in" - in. Expressing sphere; "sending his Son in a form like that borne by our own sinful nature", Cassirer.

oJmoiwmati (a) dat. "the likeness" - likeness, something made like something else. Jewett makes the point that "likeness" is not really intended but total identity and involvement.

aJmartiaV (a) gen. "of sinful" - [of flesh] of sin. The genitive is adjectival, attributed, "sinful flesh." Jesus' human nature is in the likeness of such "flesh". Not that Jesus is other than human, only like a human (the docetic heresy), but that he is sinless - like us, except for sin.

peri + gen. "-" - [and] concerning, about [sin]. Possibly expressing reference, "with respect to sin", but better expressing advantage, "for"; "so for the purpose of dealing with sin", Cassirer.

katekrinen (katakrinw) aor. "he condemned" - he judged, condemned to destruction [sin]. God destroyed sin which had power over our life, by means of the substitutionary sacrifice of Christ; "he passed a judgment of condemnation on sin", Cassirer.

en th sarki (sarx sarcoV) "in sinful man / in the flesh" - in the flesh, body, mortal body, human nature. The prepositional phrase is linked to "condemned", not "sin". Probably referring here to Jesus' death "in the flesh." Jesus, in his mortal body, in his humanity, destroys the power of sin to condemn and control. He does this by means of his sacrifice on the cross, such that those who identify with Jesus find themselves free of sin's power. Sanday and Headlam suggest "because of the flesh"; "because of sin", Thornton; "right within its own field of operation", Cassirer.

iJna + subj. "in order that" - that. Here forming a final clause expressing purpose.

tou nomou (oV) gen. "of the law" - [the just requirements] of the law. The genitive is ablative, source / origin, "from / derived from the law." The perfect demand, just demand, legitimate demand which finds its origin in the Law of Moses. Note, it is singular, not plural as in NIV. Christ's act of righteousness (his substitutionary sacrifice) fulfils the Law's requirement, namely, its demand for perfection.

plhrwqh/ (plhrow) aor. pas. subj. "might be fully met" - may be fulfilled. Constative aorist. The Law's demand for perfection is fully met in Christ and in those who identify with him. Cranfield suggests that v4b explains what "fully met" means. He suggests that a life lived in line with the Spirit is how the law is fully met (fulfilled) in us. It is also possible that Paul is illustrating the life of a person who has "fully met" the requirements of the law through their justification. As a consequence, their sinful nature is no longer master (because they are no longer under the law); they are now able to walk "according to the Spirit", of course, without the implication that the walk is perfect. "Might actually be realised."

en + dat. "in" - in [us]. Expressing space; "in the life of those who live their Christian life, not by the leading of the sinful flesh activated by the law, but by the leading of the Spirit." "Among us", Jewett.

toiV mh ... peripatousin (peripatew) part. "who do not live" - the ones not walking, conducting their life. The participle serves as a substantive standing in apposition to hJmin, "us". There is the "walk" of the sinful flesh, prompted by the law, and there is the "walk" of the Spirit, prompted by grace.

kata + acc. "according to" - according to. Expressing a standard; "corresponding to, in accordance with."

sarka (x koV) "the sinful nature / the flesh - flesh. Again "flesh" is being used of human nature weakened by sin. A believer may think that they can live a faithful life in compliance with God's law, but our nature, affected by sin, makes it impossible to do so. Confronted by the law, the sinful nature is aroused and acts sinfully (a sinfulness usually covered by a thick layer of self-righteous speck-removal!). The law cannot shape holiness in the life of a believer. The righteousness that is ours in Christ, the what we are, is translated into action by the indwelling compelling of the Spirit of Christ, by grace through faith, apart from the law.

alla "but" - but [according to the spirit] - Strong adversative standing in a counterpoint construction. "Spirit" is obviously the "Holy Spirit."

ii] A believer must choose between service to the Law, or service to the Spirit, v5-11. In verses 5-8 Paul compares two lives, a natural life and a spiritual life. A person aligned to their corrupt fallen nature ("the mind of the flesh"), and held to it by the law, finds their whole being driven toward sin and thus, hostile to God; they inevitably face judgment. A person aligned to the Spirit ("the mind of the Spirit") finds their whole being driven toward righteousness and thus, they are blessed with life and peace.

gar "-" - for. More reason than cause. Here possibly serving as a connective and not translated, or serving to introduce an explanation as to the difference between walking by the Spirit and walking by the flesh; "Let me explain, those who live .......de but those who ......."

oiJ ... onteV (eimi) pres. part. "those who live" - the ones .... being. The participle serves as a substantive; the construction is repeated, but with oiJ only. The identity of these two groups is in dispute. They are often viewed as the unregenerate and the generate, but it seems more likely that they are believers, on the one hand nomists / children of the law, and on the other, children of grace. Of course, Paul may just be illustrating two states of existence, such that it is possible for the regenerate to join the unregenerate in living "according to the sinful nature." In Paul's thinking, this occurs when a believer returns to the law to restrain sin and progress righteousness, Gal.3:3.

kata + acc. "according to" - according to [the flesh]. Expressing a standard; "according to, in accordance with, in conformity with, corresponding to", BAGD.

fronousin (fronew) "have their minds set on" - think about, (have the mind set on something). "Absorbing interest", Morris. Cranfield suggests, "to be on someone's side, to be of someone's party." This makes more sense. Those believers who tend to be overcome by recurrent sin, constantly falling short of the will of God, are those who rely on their human nature, weakened by sin as it is, to live in accordance with the divine will / the law. Those believers who tend toward a righteous life / holiness, are those who rely on the indwelling Spirit to live in accordance with the divine will.

thV sarkoV (sarx koV) gen. "[what] the flesh desires" - [the things] of the flesh. The genitive is adjectival, attributive, "fleshly things", and with the article ta, forms the nominal phrase "the affairs of the flesh", Robertson.

de "but" - but, and [the ones being according to the spirit think about the things of the spirit]. Transitional, here indicating a step to a contrasting point, as NIV. The "S/spirit" is obviously the Holy Spirit, so "the affairs of the Spirit."

"Those who have their mind set on the flesh, who, we might say, have a strictly this-worldly attitude, experience death", France. A life governed by the Spirit, instead of a this-worldly attitude controlled by sin and held to it by law, produces abundant life and peace.

gar "-" - for. Again, more reason than cause, but probably only in support of gar in v5, so continuative. The explanation of what is involved in walking in the Spirit and walking in the flesh runs from v5 through to v8.

to fronhma (a atoV) "the mind" - the mind, capacity to think, reason. Possibly "way of thinking", although better, "mindset (with its resulting thoughts, assumptions, values, desires)", see Cranfield.

thV sarkoV (sarx) gen. "of sinful man / governed by the flesh" - of the flesh. The TNIV opts for a subjective genitive, as with tou pneumatoV, "of the Spirit = governed by the Spirit", possibly idiomatic / producer, "produced by the flesh / Spirit", or even possessive, "the mind which belongs to the flesh." As already noted, the word is being used of human nature weakened by sin; "lower human nature", Barclay.

qanatoV (oV) "is death" - is death. Predicate nominative of an assumed verb to-be. There is no verb. NIV is probably right by saying that the mindset of the flesh is itself "death". Possibly, the mindset leads to death, "spells death", NEB.

eirhnh (h) "peace" - [but/and the mind of the spirit is life and] peace. "Life and peace" express life in its full eschatological sense; "real life and every blessing", Barclay.

"Verses 7-8 explain why the mindset of the flesh must lead to death", France. "Why do those of the flesh think on fleshly matters and why are they destined for eschatological judgment? The reason given is that the mind-set of the flesh is at enmity against God", Schreiner.

dioti "-" - because / therefore. Probably not drawing a logical conclusion, "therefore", but rather causal (instead of oJti), explaining why the mind-set of the flesh leads to death.

thV sarkoV (x koV) gen. "the sinful / governed by the flesh" - [the mind = mind-set] of the flesh. The genitive, as in v6; "a mind-set driven by / directed by the lower nature." This mind-set Cranfield describes as an "outlook, assumptions, values, desires, and purposes, those who take the side that the flesh share"

exqra (a) "is hostile" - is an enemy = at enmity. Predicate adjective. A strong word expressing hostility.

eiV + acc. "to [God]" - to, into [god]. Here expressing disadvantage / opposition; "against God."

gar "-" - for. Coordinating with dioti and therefore strengthening its causal sense; "that is because / the reason is that the mind of the flesh ....... (gar) for indeed, it does not submit to God's law (gar) because it cannot (is unable)."

tw/ ... nomw/ (oV) dat. "to [God's] law" - [it is not subject] to the law [of god, for neither can it be]. Dative of indirect object. The negated verb "to submit" is a gnomic present tense. Fallen humanity does not submit to God's law, in fact, cannot.

de "-" - but. Introducing a conclusion, "it follows that", Barrett, although possibly just a further step in the argument, in fact, nearly a restatement of v7; "so, those controlled by the flesh", Berkeley.

oiJ .... onteV (eimi) pres. part. "those who are" - the one's [in flesh] being. The participle serves as a substantive; "those who live under its (the unspiritual nature) control", REB.

aresai (areskw) aor. inf. + dat. "please" - [are not able] to willingly please [god]. The infinitive is complementary, completing the sense of the negated verb "are not able", and regularly takes a dative of direct object / of persons, here "God". Possibly here meaning "serve", so "cannot do what God's likes", TH. Believers who live in the sphere of the flesh (according to, v5, governed by / belong to, v6) are unable to obey the law.

Paul affirms his readers by assuring them that having received the Spirit, they are no longer in the realm of the flesh. Some of Paul's readers may be living according to the flesh, v5, seeking to advance their Christian life by law-obedience, but such behaviour is stupid when they are actually "in the Spirit" and "not in the flesh", assuming that the Spirit is en, "in", them, ie., has set up camp with them / indwelt, united with, one with them.

uJmeiV pro. "you" - [but/and] you. Emphatic by position and use.

en dat. "controlled [not] by / [not] in the realm of" - [you are not] in [flesh]. The preposition may be adverbial, modal, expressing manner, or instrumental, "controlled by", "ruled by", Cassirer, although "controlled / ruled by" the Spirit is questionable. Better "guided by", so "led by the flesh / Spirit", even "walking by." The preposition may simply be local, expressing sphere, as NIV11, "in the realm of the flesh / Spirit." "You are not carnal", Phillips, not "aligned to the corrupt fallen nature."

alla "but" - but. Strong adversative standing in a counterpoint construction; "not ....., but rather, you are ...."

en pneumati "by the Spirit / in the realm of the Spirit" - in spirit. Possibly into higher things, "spiritual", Phillips, but better in the sense of associated with the Spirit of God / Christ; "aligned to the Spirit." For en, see above.

eiper + ind. "if" - if indeed. The per strengthens ei, so strengthening the positive assumption of the 1st. conditional clause; "if, it being the case, then the Spirit of God dwells in you", (and Paul assumes it is true), cf., Barclay "if it is true." The clause itself is a 1st. class condition; "if, as is the fact, you are not in the flesh but in the Spirit, then the Spirit of God dwells in you."

oikei (oikew) pres. "lives in" - [the spirit of god] dwells. Durative present; "continues to dwell in / inhabits."

en + dat. "in [you]" - in [you]. Local, expressing sphere. As already noted, the actual intention of this preposition is unclear. Possibly an indwelling of the Spirit is intended, or an incorporative union, or an involvement in the sphere / realm of one's life (so Moo). Laying behind en is the Sinai image of God dwelling in the midst of his people, of pitching his tent with Israel. Obviously something stronger than sun, "with", is intended.

ei + ind. "if" - [but] if, as is the case, [anyone does not have spirit of christ, then this one is not]. Introducing a conditional clause, 1st. class, where the condition is assumed to be true; "if, as is the case, anyone does not have the Spirit of Christ, then this person does not belong to him." This conditional clause elaborates on the opening clause of this verse, making the point that all believers possess the Spirit. As is always the case in English, the "if" prompts uncertainty, but uncertainty is not intended here; "Everyone who possesses the Spirit belongs to Christ", and so, if a person has received Christ then they live in the orbit of the Spirit, not in the orbit of their human nature weakened by sin. This being the case, living the Christian life by an effort of the will applied to the law of God is absurd, let alone destructive. A believer progresses their Christian life in hand with the Spirit, not the flesh.

autou gen. pro. "belong to Christ" - of him. The genitive is adjectival, possessive.

By being in Christ, a person is righteous before God, and the righteousness they possess in Christ drives them toward uprightness (Christ-likeness). Of course, the sinful nature is still present, and so indwelling sin still troubles the believer ("your body is dead because of sin"), yet the believer is not ruled by it as was the case when subject to the law ("your spirit is alive because of righteousness" ie. our being is now free to follow the leading of the Spirit because we are not subject to the law, but rather possesses the righteousness of Christ which is by grace through faith). The result is that the believer begins to live the new life that is a consequence of having been set right before God in Christ; "he who raised Christ from the dead will also give life to your mortal bodies" (life in the sense of godly living rather than rising at the last day, but that also).

ei + ind. "if" - [but/and] if. Introducing a conditional clause, 1st. class, where the condition is assumed to be true; "if, as is the case, Christ is in you, then (men) on the one hand the body is dead because of sin, (de) but on the other hand, the Spirit is life because of righteousness."

en + dat. "in" - [christ is] in [you]. Local, expressing space; incorporative union. This image may portray regeneration, but more probably, sanctification - the believer being guided by the Spirit of Christ.

men .... de "even though ......" - on the one hand ..... but on the other. Adversative comparative / correlative construction, here somewhat concessive, as NIV, so Cranfield.

nekron adj. "[your body is] dead" - [then on the one hand although the body is] dead. The word is stronger than qnhton.

dia + acc. "because of" - because of [sin]. Causal, expressing the cause of this death. Either, the self is defeated because of sin (a moral sense), or is dead, in the sense of being a walking corpse, again, because of the curse of sin. .

to pneuma "the spirit / Spirit" - [on the other hand] the spirit. Usually taken as the "Holy Spirit" who gives life (most modern commentators), although possibly the "human spirit" which is alive by virtue of justification (so Sanday and Headlam).

zwh (h) "gives life" - is life. Again, possibly in a moral sense, or in an eternal sense, resurrection life.

dia + acc. "because of" - because of, on account of. Causal.

dikaiosunhn (h) acc. "righteousness" - righteousness. Possibly in terms of justification, set right before God, "because of the right relationship with God into which you have entered", Barclay. Possibly in terms of right behaviour, "in consequence of uprightness", Goodspeed. Possibly both... Possibly God's own righteousness is intended, "the righteousness of God" = "God's saving righteousness", Talbert, so Schreiner.

If the Spirit of Christ indwells us, then we will begin to live the new life of a righteous son of God through the resurrection power of the indwelling Spirit of Christ. The person who identifies with Christ is indwelt by the Spirit of Christ and as a consequence, is enlivened (as Christ was raised to life) morally. They begin to become what they are in Christ.

ei "if" - if. Conditional clause 1st. class, as above. Turner notes that the use of the future tense in the apodosis gives the protasis a causal sense; "if / because, as is the case, the Spirit of him who raised Jesus from the dead dwells in you, then he who raised Jesus from the dead will give life to your mortal bodies through his Spirit who dwells in you."

tou egeirantoV (egeirw) gen. aor. part. "of him who raised [Jesus]" - [the spirit] of the one who raised [jesus]. The participle serves as a substantive, while the genitive is adjectival, relational / possessive, referring to the Holy Spirit who stands in unity with the Father.

ek + gen. "from" - from [the dead]. Expressing separation; "away from.

oikei (oikew) pres. "dwells" - dwells [in you]. The root meaning of this verb is to make one's home, encamp, pitch a tent, so although usually taken to mean "dwells within you" (en, "in" = local, incorporative union), the sense may be "encamp with you" (en "with" = association); "has intimately associated himself with you."

zw/opoihsei (zwopoiew) fut. "will [also] give life" - [then the one having raised christ from dead ones] will make alive. Predictive future. Cranfield, Dunn, Moo, .... understand "life" here in an eschatological sense, of resurrection life in the last day, "eternal life." Yet a moral sense is likely intended, "enliven", so Calvin, Jewett, ...

kai "also" - and = also [the mortal bodies of you]. Adjunctive; "also".

dia + gen. "because of" - through, by means of. Instrumental, expressing agency; "doing so by means of his Spirit." "Through his indwelling Spirit", NEB.

tou enoikountoV (enoikew) gen. pres. part. "lives [in you]" - [his] indwelling [spirit in you]. The participle is adjectival, attributive, limiting "Spirit", "the Spirit who lives in/with you."

iii] Service to the Spirit as opposed to service to the Law, as experienced in the Christian walk, v12-17. Although our "mortal bodies" are "dead because of sin", yet because "the Spirit of God lives in" us, he will "give life" (enliven - prompt righteous behaviour) to the mortal self, cf. 8:9-11. Therefore, we have an obligation to cooperate with the indwelling Spirit of Christ.

ara oun "therefore" - therefore [brothers]. Drawing a logical conclusion.

afeiletai (hV ou) "[we have] an obligation" - [we are] debtors (someone who owes something to someone) [not to the flesh]. This predicate nominative is followed by the dative (sometimes genitive) of the person or thing to which obligation is owed", [not] to the flesh", although Turner classifies the dative here as interest, disadvantage. The obligation here is toward God, to orientate our lives toward the Spirit's leading, not the leading of the selfish self, cf., 1:14, Gal.5:3. "We have a duty", Moffatt.

tou .. zhn (zaw) pres. inf. "to live" - to live. This infinitive seems to introduce an epexegetic clause explaining what the "obligation" is not, so Moo. Yet, an articular infinitive would normally introduce a final or consecutive clause expressing either purpose or result. Cranfield suggests that it is consecutive, expressing the consequence of having no obligation to the flesh, namely, not living according to it. The point is that a believer should set the direction of their life, not toward self, but rather toward the Spirit. "We must not live to satisfy our desires", CEV.

kata + acc. "according to [it]" - according to [flesh]. Expressing a standard; "in accordance with, corresponding to."

To cooperate with the leading of the sinful nature is to die eternally, a condition easily created where a believer returns to the law to progress their Christian life. To "put to death" (be victorious over) the outworkings of the sinful nature is to live. Paul will explain how this is possible in the following verses.

gar "for" - because. Introducing a causal clause explaining why our obligation does not consist of living according to the flesh.

ei + ind. "if" - if. The first of two conditional clauses, 1st class, where the proposed condition is assumed to be true; "if, as is the case, .... then ....."

apoqnhskein (apoqnhskw) inf. "[you will] die" - [you live according to the flesh you are about, destined] to die. Complementary infinitive, completing the sense of the verb "you are about"; "you are destined to die."

de "but" - but/and. Transitional, here indicating a step to a contrasting point. Paul establishes a direct contrast between a life lived to the flesh and a life lived to the Spirit.

pneumati (a atoV) "by the Spirit" - [if] by spirit. Usually taken as an instrumental dative, although possibly dative of the person to whom obligation is due, cf., v11.. The Spirit is the instrument by which God overcomes the flesh through the faith of a believer. As already noted in this passage, the human spirit is possibly intended; "but if by/with your spirit you deaden the practices of the body." It does seem likely that the person of the Holy Spirit is intended.

qanatoute (qanatow) pres. "you put to death" - you put to death. The idea is of subduing selfish desire, not by pious rigours, but by resting on the Spirit through faith. A continuous sense of this "resting" is intended by the use of the present tense, rather than a single spiritual assault on the sinful self. "You (continue to) cut the nerve of your instinctive actions", Phillips.

taV praxeiV (iV ewV) "the misdeeds" - the practices (possibly: intrigues, treacheries). "If by the help of the Spirit you put to death the life your animal instincts make you want to live", Barclay.

tou swmatoV (a atoV) gen. "of the body" - of the body. The genitive may be classified as: verbal, subjective - the misdeeds produced by the body; possessive - the misdeeds that belong to the body; or ablative, source - the misdeeds originating from the body. Here with the same meaning as "flesh", the human self as it is affected by sin. Of course, the word does not always have a negative connotation. The context dictates.

zhsesqe (zaw) fut. "you will live" - you will live. Predictive future. What does Paul mean by "live"? Cranfield opts here for "eternal life", but moral behaviour may still be in Paul's mind.

Putting to death the misdeeds of the body is achieved by being "led by the Spirit." It is not a matter of effort applied to the law, but a willing submission to the indwelling Spirit of Christ who, as a work of grace appropriated through faith, will carry out his work of renewal in our lives.

gar "for" - because. Causal, explaining why "you will live"; here in the terms of a clarification. Those who, with the aid of the Spirit, deaden the impulses of the flesh, will live, and this because, as children of God / believers we are led by the Spirit.

oJsoV pro. "Those who" - as many as. Nominative subject of the verb "to lead." Inclusive, so "all who", Harvey. The "as many as" are those who put to death the misdeeds of the body, and this because they are "led by the Spirit."

agontai (agw) pres. pas. "led" - are driven, led, brought. The sense of "led" is not just "guided", but rather "controlled, governed by the Spirit", so Moo, Fee, Schreiner, ... Here the passive underlines the controlling influence of the Spirit over the selfish self, by grace through faith. "The sons of God are those who are led by God's Spirit", Bruce.

pneumati (a atoV) dat. "by the Spirit" - by spirit [of god]. Instrumental / agency, expressing means.

qeou (oV) gen. "[sons] of God" - [these are sons] of god. The genitive is adjectival, possessive / relational. Possibly explaining "will live", v13b. Eternal life involves divine sonship.

Unlike the law, the Spirit does not enslave us, but sets us free. Barth suggests that v15b says "in principle" all that is necessary about ethics. The business of avoiding what is contrary to God's will and striving toward behaviour that is pleasing to him, is accomplished in the child of God by the indwelling Spirit as a work of grace appropriated through faith, a faith that approaches God in prayer, that cries out "my Father" and looks to the Father to complete his work of renewal.

gar "for" - for. More reason than cause, explanatory, indicating that v15 and16 are a clarification of v14.

elabete (lambanw) aor. "[the Spirit] you received" - you did not receive [spirit]. Constative aorist. The reception of the Holy Spirit is probably intended; "the Holy Spirit whom they have received is not a Spirit of bondage, but a Spirit of adoption", Cranfield.

douleiaV (a) gen. "slaves" - of slavery, servitude. The genitive is adjectival, attributive, limiting "S/spirit", "an enslaving Spirit", "a Spirit who enslaves." Again, the Holy Spirit is surely intended (the human spirit, Sanday and Headlam; the old covenant, Dunn). The law approached by an effort of the will enslaves, whereas the Spirit gives life. "The Spirit you received does not make you slaves", TNIV.

eiV fobon (oV) "to fear / so that you live in fear" - [again to] fear, terror. The preposition eiV probably expresses result, "with the result that", but possibly purpose. Here probably "anxiety." Servitude to the law promotes "anxiety", a "fear of failing to come up to the mark of acceptability", Jewett. "To fall back into fear", ESV.

alla "but / rather" - but. Strong adversative standing in a counterpoint construction, "not ...., but ..."

uiJoqesiaV (a) gen. "of sonship / your adoption to sonship" - [you received a spirit] of sonship, adoption. The genitive is adjectival, of definition, limiting by specifying the S/spirit in mind. "You have received a Spirit of adoption, a Spirit who gives you the freedom of sonship." The word has its origin in the secular world where adoption was a legal practice. The notion of an outsider being included in the family was not foreign to Jews. "You have received the Spirit of adoption as sons", ESV.

en "by [him we cry]" - in [which we cry out aloud, shriek]. Instrumental, expressing means; "by means of the Spirit believers cry out ..." The crying out may be the cry of spiritual ecstasy, but more likely it is a cry in prayer, an affirmation that God is our Father, so Moo. The thought here is either linked to v15 or v16 and this will be indicated by the position of the full stop - either after "adoption" ("makes you sons") or after "Father." The NIV has it both ways. Cranfield argues that crying "Abba Father" is likely to be the consequence of the gift of the Spirit and therefore the phrase is linked to what precedes rather than what follows.

Abba "Abba" - my father. A use, other than the vocative, is rare. Originally "daddy", but by the first century the term was no longer childlike. Jesus uses the term to emphasise the filial relationship he possesses with God the Father, while simultaneously including believers in this relationship through identification with him.

oJ pathr "Father" - The word is added to either emphasise "abba" or to translate it.

Our adoption into sonship, expedited by the Spirit, produces an assurance of sonship

summarturei (summarturew) pres. + dat. "testifies with [our spirit]" - [the spirit itself / himself] joins in giving evidence, / bears witness with [the spirit of us]. Durative present. Our tw/ pneumati, "spirit", is a dative of direct object after a sun prefix verb "to testify with" / association (Wallace classifies it as a dative of indirect object "to our spirit"). Often translated "with our spirit", although "with" is not demanded and so "testifies to our spirit" may be better given that our natural abilities are unlikely to know the unknowable, ie. the knowledge of sonship is revealed, not deducted. It is likely that all references to the Spirit in this passage so far are to the Holy Spirit, but it is usually accepted that "spirit" here refers either to the charismata, or more particularly "ourselves as acted upon by God", Ziesler, cf., Kasemann, p228, and Cranfield, p403, thus, "testifies with our spirit." Barrett links the Spirit's testifying with "cry 'Abba Father'" - "The Spirit himself in this way bears witness..." Cranfield links the testimony with "adoption" ("makes you sons"). Only as a work of grace is it possible to know that we are God's sons and it is the Spirit who reveals this knowledge to us, who "testifies to us."

oJti "that" - that. Introducing a dependent statement of indirect speech expressing what the Spirit testifies.

qeou (oV) gen. "[children] of God" - [we are children] of god. The genitive is adjectival, relational.

The life we live in Christ is maintained and progressed by the indwelling Spirit of Christ for the full appropriation of God's promised blessings - to share in the glory of Christ.

de "now" - but/and. Transitional, indicating a step in the argument, here possibly contrastive so as to draw out the implication that as children of God we are heirs of the covenant promises realised in Christ; "but if we are children."

ei + ind. "if" - if, as is the case, [children then also heirs]. Introducing a conditional clause, 1st. class, where the proposed condition is assumed to be true; "if, as is the case, we are children of God, then by implication we are also heirs of the covenant promises."

men ..... de "..... and ....." - on the one hand ....... but/and on the other ...... An adversative comparative construction. "On the one hand heirs of God, and on the other hand, fellow heirs with Christ."

qeou (oV) gen. "of God" - [heirs] of god. The genitive is adjectival, possessive / relational; we are the heirs of God, we inherit his blessings, but it may be classified as verbal, subjective. Cranfield makes the point that "heirs of God" here should not be confused with heirship in Romans 4 and Galatians 3-4. For example, in Romans 4 believers are heirs of the promise to Abraham. Since God does not die, a believer is not an heir in the sense of inheriting the property of a dead parent, but because of our adoption as sons we do inherit, certainly God's blessings, but even in a sense his own being, his glory, his divinity. "If we are children of God then we are heirs of all the promises of God", Barclay; or possibly the stronger, "if we are his (God's) children we share his treasures", Phillips.

sugklhronomoi (oV) "co-heirs" - [but] fellow heirs, co-heirs. Our sonship and therefore, our heirship depends on our identification with Christ. "All that Christ claims as his will belong to all of us as well", Phillips.

Cristou (oV) "with Christ" - of christ. The genitive is again adjectival, relational; Christ includes us as joint-heirs of the covenant promises.

eiper "if indeed" - seeing that. An emphatic "if". The English implies a condition, ie., if we suffer we will share glory, but the verse is only restating a fact, expressed causally; "because", CEV. "The fact that we are now suffering with Him, so far from calling the reality of our heirship in question, is a pledge of our being glorified with Him hereafter", Cranfield.

sumpascomen (sunpascw) pres. "we share in his suffering" - we suffer together with him. Durative present. The suffering is normally understood as sharing the daily troubles of a child of God as evidenced in the life of Christ (although without any redemptive effect), yet it is hard to see how such suffering has any bearing on sharing glory, or in any way serves as "a pledge of our being glorified ...." It is more likely that identification with Christ's suffering is intended, which identification guarantees our glory. This being the case, the present tense is durative where the identification began in the past and continues into the present; "we share his sufferings", Moffatt.

iJna + subj. "in order that" - that [also]. Possibly expressing purpose, "we share in Christ's sufferings in order that we may share in his glory, although a consecutive (consequence / result) sense is more likely; "and as a result we share with him in glory." Our identification with Christ's suffering guarantees our place with him in glory. The causal take of the CEV is less than convincing; "we will also share in the glory of Christ, because we have suffered with him", CEV.

sundoxasqwmen (sundoxazw) aor. pas. subj. "we may share in his glory" - we may be glorified together with him. Constative aorist. The glory is the glory of the final consummation of all things, so Gaugler. "So that we may also be glorified with him", NAB.

Romans Introduction.

Expositions: 8:1-11, and 12-17

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