The Pulpit Commentaries Romans (Vol. 2) (Joseph S. Exell)

《The Pulpit Commentaries – Romans (Vol. 2)》(Joseph S. Exell)

08 Chapter 8

Verses 1-39

EXPOSITION

Romans 8:1-39

(c) The blessed condition and assured hope of such as are in Christ Jesus. The summary of the contents of this chapter, which follows the Exposition, may be referred to in the first place by the student, so as to assist comprehension of the line of thought.

Romans 8:1

There is therefore now no condemnation to them which are in Christ Jesus. (The additional words of this verse in the Textus Receptus have but slight support, having probably been supplied from Romans 8:4. They are out of place here.) "Nunc venit ad liberationem et libertatem. Non autem ponit adversativam δὲ, autem, sed conclusivam a!ra, ergo; quia jam in fine capitis 7. confinia hujus status attigit. Nunc etiam plane ex diverticulo eximio in viam redit quae habetur cap. Romans 7:6" (Bengel).

Romans 8:2

For the law of the Spirit of life in Christ Jesus made me free (not hath made me; the aorist refers to the time when the Christian became possessed of the Spirit of life in Christ) from the law of sin and death. Here is a distinct contrast to the state described in Romans 8:14, Romans 8:23 of Romans 7:1-25., and a realization of what was yearned for in Romans 7:24, "the law of sin and of death" being evidently "the law of sin in the members" previously spoken of. The ἐγὼ, before in captivity to this law, is now freed from it. And how? Not by its becoming a different ἐγὼ; not by a change of the constituent elements of human nature; but by the introduction of a new law—the law of the Spirit of life—which has emancipated the ἐγὼ from its old unwelcome thraldom. In virtue of this new law, introduced into my being, I am now free to give my entire allegiance to the law of God. νόμος, be it observed, is here again used in a sense different from its usual one, and we thus have a still further νόμος, in addition to those defined in the note after Romans 7:25. The designation of this new law is in marked opposition to that in which the ἐγὼ was before said to be held; we have life in opposition to death, and the Spirit in opposition to the flesh, as well as freedom in opposition to captivity. The Spirit is, in fact, the Divine Spirit, taking possession of what is spiritual (now at length brought into view) in the inward man, making him partaker in the Divine life, and able to serve God freely. The expressions used bring out strikingly one essential distinction between Law and Gospel, viz. that the principle of the former is to control and discipline conduct by requirements and threats; but of the latter to introduce into man's inner being a new principle of life, whence right conduct may spontaneously flow. Coercion is the principle of the one; inspiration of the other. An illustration may be found in the treatment of disease—on the one hand by attempted repression of specific ailments, and on the other by imparting a new vitality to the system, which may of itself dispel disease. It is shown next how this new state of freedom has been brought about. First, by what God in Christ has done for us apart from ourselves; the subjective condition in ourselves being introduced at the end of Romans 7:4, τοῖςμὴ, etc.

Romans 8:3

For what the Law could not do (this is certainly what is meant by τὸἀδύνατον τοῦ νόμου), inthat it was weak through the flesh, God sending his own Son in likeness of flesh of sin, and for sin, condemned sin in the flesh. The Law could not deliver from the domination of sin; it was weak for such a purpose (cf. Hebrews 7:18, Hebrews 7:19) but this not through any defect in itself but as having to work through our sinful flesh which refused obedience. And it was not the office of law to regenerate; it could only command and threaten. Hence the deliverance came, and could only come, from God himself (and this in accordance with the grand idea of the whole Epistle, expressed by the phrase, "the righteousness of God"); and so he sent his own Son (i.e. his Son essentially—in a sense in which none of us can be called sons, himself Divine. The whole drift of the passage, as well as ἑαυτοῦ, requires this conception); and he sent him into the very sphere of things that required redemption, that by actual participation in it he might personally redeem it; for he sent him in likeness of our "flesh of sin." It is not said in flesh of sin; for that might imply sin in Christ's individual humanity: but, on the other hand, "in likeness" ( ἐν ὁμοιώματι) does not imply docetism, as though Christ's humanity were not real; for stress is evidently laid on the fact that it was in our actual human flesh that he "condemned" sin. The phrase appears to mean the same as what is expressed in Hebrews 2:17 and Hebrews 4:15 : ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, and πεπειραμένον κατὰ πὰντα κααθ ὁμοιότηταχαρὶς ἁμαρτίας. The addition of περὶἀμαρτίας"addsto the how the wherefore" (Meyer). Both this and the preceding expression are most naturally and intelligibly connected with τέμψας; not, as some say, with κατέκρινε. περὶ comes suitably after the former verb, as denoting the occasion and purpose of the sending (cf. προσένεγκεπερὶ τοῦ καθαρισμοῦ, Luke 5:14). In Hebrews 10:8 (quoting from Psalms 40:7 in the LXX.) we find θυσίαν καὶ προσφορὰν καὶὁλοκαυτώματα καὶ περὶ ἁμαρτίας, where the expression signifies offerings for sin; and in Hebrews 10:18 we have προσφορὰ περὶ ἁμαρτίας. The correspondence of phrase here suggests decidedly the idea of the purpose of atonement being intended to be expressed by it, though it does not follow that περὶ ἁμαρτίας is used here substantively as it seems to be in Hebrews 10:8. But in what sense are we to understand condemned ( κατέκρινε) sin? We observe first that the verb appears to be suggested by κατάκριμα in Hebrews 10:1, the connection being that formerly sin condemned us, but now sin itself has been condemned; that is (as Meyer expresses it), deposed from its rule in the flesh—"jure sue dejectum" (Calvin). (Perhaps similarly, John 16:11, ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.)One view of the force of κατέκρινε(found in Origen, and taken by Erasmus and others), that it denotes the punishment of sin endured by Christ vicariously on the cross, is not only not obvious, but inconsistent also with τὸἀδύνετον τοῦ νόμουpreceding; for what the Law could not do, was not to punish sin, but to deliver from it. Nor is there, further, anything in the language used to confine the condemnation of sin, in whatever sense intended, to the atonement made for it on the cross itself. It was in the whole mission of the Saviour (expressed by πέμψας) that sin was "condemned;" and the idea may include his triumph over it in his human life no less than the penalty paid for it on the cross in behalf of man. "In the flesh" (connected with condemned, not with sin)does not mean Christ's own flesh, but human nature generally. He represented man, having become for our sake theSoul of man; and we share his triumph over sin, made in our very human flesh, when we are baptized into his death, and become thereupon partakers of his resurrection. This idea, ever present to St. Paul's mind, is expressed in the next verse, where our own appropriation of the condemnation of sin in Christ is declared.

Romans 8:4

That the ordinance (or, righteous requirement, rather than righteousness, as in the Authorized Version. The word is δίκαιωμα, not δικαιοσύνη. It Occurs elsewhere in the New Testament, Luke 1:6; Romans 1:32; Romans 2:26; Hebrews 9:1; and in a like sense often in the LXX.; also, though with a difference of meaning, Romans 5:16, Romans 5:18) of the Law may be fulfilled in us, who walk not after the flesh, but after the Spirit. This, then, is the purpose of Christ's victory over sin—that the requirement of the Law in us too may be fulfilled; which evidently means more -than that his victory may be imputed to us, on the ground of our faith only, while we remain as we were. The expression, δὶκαιωμα πληρωθῆ, and also the condition appended at the end of the verse, imply that the "Spirit of life" must so dominate over the flesh in ourselves that the Law may forfeit its claims over us. The sinful propensions of the flesh remain in us still (as the verses that follow distinctly show); but the Spirit that is in us is strong enough to overcome them now (cf. Galatians 5:16-18). It does not follow from this that any Christians will actually avoid all sin, or that they can be accepted on theground of their own performance: to say this would be to contradict other Scripture (cf. James 2:10; 1 John 1:8); and Paul confessed himself to be not already perfected (Philippians 3:12). But perfection, through Christ who lives in them, is put before us as, at any rate, the aim of the regenerate (cf. Matthew 5:48); and by actual and progressive holiness they are to show that their union with Christ is real. His Spirit within them must, at any rate, give a new direction and tone to their characters and lives.

Romans 8:5-8

For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For the mind of the flesh is death; but the mind of the Spirit is life and peace. Because the mind of the flesh is enmity against God; for it is not subject to the Law of God, neither indeed can be. So then they that are in the flesh cannot please God. These verses are added for explanation and enforcement of the condition demanded at the end of Romans 8:4; pressing the fact that "the infection of our nature"—"the lust of the flesh, called in Greek phronema sarkos"(Art. 9.)—with its antagonism to the Law of God, and its deadly tendency, remains even in the regenerate, and that hence we are still in danger of succumbing to it; but that if we do—unless the Spirit within us prove in practice the stronger power—the condition required for our individual redemption is not fulfilled. οἱ ἐν σαρκὶ ὄντες, in Romans 8:7, evidently does not mean those who are still in the body, but the same essentially as οἱ κατὰ σάρκαὄντες in Romans 8:5; ἐν denotes the element in which they live (see verse following). The δὲ which connects Romans 8:8 with the foregoing has its ecbatic, not its adversative sense. So then, in the Authorized Version, though not strictly equivalent, seems sufficiently to express the general idea.

Romans 8:9

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwelleth in you. But (not now, as in the Authorized Version) if any man hath not the Spirit of Christ, he is none of his. That is—Though I imply the possibility of even the baptized being still in the flesh, so as to be unable to please God, this is certainly not your condition; if, indeed (as is surely the case), your conversion was a reality, so that you have become really Christ's; for the Spirit of Christ (which is the Spirit of God) of necessity dwells (so as to be the ruling power) in all such as are really his (cf 1 Corinthians 3:16). We observe here how "the Spirit of Christ" is identified with "the Spirit of God," so as to imply the essential Deity of Christ, and also to lend support to the doctrine of the double procession of the Holy Ghost (cf. 1 Peter 1:11). Observe, too, how persistently and continually the apostle presses his protest against antinomian abuse of the doctrine of grace, with which he began this section of his Epistle, at Romans 6:1, He never loses sight of it; it pervades the whole. If St. Paul, especially in this Epistle, is, on the one hand, the great exponent of the doctrine of justification by faith only, he is, on the other, no less the persistent preacher of the necessity of works. Sanctification is continually pressed as the necessary result, as well as evidence, of justification. He only shuts out human works from the office of justifying.

Romans 8:10, Romans 8:11

But (or, and) if Christbe in you, the body is dead because of sin; bat the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ (the previous ἰησοῦνdenotes the human person of our Lord; χριστὸν his office, fitly used here in connection with the thought of his resurrection ensuring ours. Some readings give τὸν before, and ἰησοῦνafter, χριστὸν) from the dead shall quicken also your mortal bodies, through his Spirit that dwelleth in you. These verses have been variously understood. It has been supposed by some that Romans 8:10 continues the thought of Romans 8:9; "the body" ( τὸ σῶμα) meaning the same as "the flesh ( σάρξ),and dead ( νεκρὸν)meaning νενεκρωμένον, i.e. mortified, or lifeless with respect to the power of sin that was in it (cf. Romans 6:6, ἵνα καταργηθῇ τὸ σῶμα τῆς ἀμαρτίας). Thus the meaning of the first clause of Romans 8:10 would be, "IfChrist be in you, the body of sin in you is dead; but you are alive in the Spirit." Decisive objections to this view are,

Romans 8:12, Romans 8:13

So then, brethren, we are debtors, not to the flesh, to live after the flesh; for if ye live after the flesh, ye must ( μέλλετε, expressing here a result that must; follow. The Authorized Version has "shall;' not distinguishing the force of the phrase from that of the simple future ζήσεσθε which follows), die; but if by the Spirit ye do mortify (rather, do to death, or make to die, so as to correspond to the die preceding) the deeds of the body, ye shall live. Here "the body" ( τοῦ σώματος) must be taken in the same sense as in Romans 8:10, Romans 8:11. True, the "deeds" spoken of are, in fact, those of the flesh; but the body is regarded as the organ of the lusts of the flesh, and it is fitly named here in connection with the thought of the preceding verses. The word translated. "deeds" is πράξεις, denoting, not single acts, but rather doings—thegeneral outcome in action of fleshly lusts using the body as their organ. ΄έλλετε ἀποθήσκειν and ζήσεσθε, viewed in connection with ζωοποιήσειin Romans 8:11, seem to point ultimately to the result hereafter of the two courses of life denoted: but not, it would seem, exclusively; for our future state is constantly regarded by the apostle as the continuance and sequence of what is begun in us already—whether of life in Christ now unto life eternal, or of death in sin now unto death beyond the grave. The general idea may be stated thus: If ye live after the flesh, the power in you to which you give your allegiance and adhesion will involve you in its own doom, death; but if ye live after the Spirit, you identify yourselves with the Spirit of life that is in you, whereby you will be emancipated at last even from these your mortal bodies, whose doings you already slay.

Romans 8:14-17

For as many as are led by the Spirit of God, these are sons of God. For ye received not the spirit of bondage again unto fear; but ye received the Spirit of adoption, wherein we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are children of God: 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. In Romans 8:14 is introduced a further ground for the assertion in Romans 8:13, ζήσεσθε; viz. the felt sonship to God of those who have so received his Spirit as to be led (i.e. practically actuated) by it. We say "felt" because, though in this verse the sonship is alleged as a fact, yet, in the following verses (15,16) the inward experience of true Christians is appealed to as evidence of such sonship. Then, in Romans 8:17, the thought is carried out, that sonship implies inheritance, and hence a share in the glorified eternal life of Christ. (This conclusion makes further evident what was meant to be implied above in the expression ζήσεσθε.) "When, after your conversion," the apostle would say, "ye received the Spirit, it did not inspire you with the fear of slaves, but with filial love and trust. And this you know also is the feeling that we give vent to in the congregation, when we cry out [ κράζομεν, denoting emotional utterance], Abba, Father." This last expression is given by St. Mark as our Lord's own in the garden of Gethsemane (Mark 14:36). We may conclude that the Aramaic word ἀββᾶ was the one used by him, and heard by St. Peter, who is said to have been St. Mark's informant in the composition of his Gospel; the equivalent Greek word, ὁ πατήρ, having been added originally by the evangelist in explanation. Afterwards it may be further supposed that the Greek-speaking Christians came to use the whole phrase, as it had been delivered to them, in their own devotions, as representing our Lord's own mode of addressing the Father, and so as expressing peculiarly their union with Christ, and their filial relation to God in him. It is probable also, from the way St. Paul here introduces the expression ( κράζομεν, changing from the second to the first person plural), that it was in customary use, perhaps at some special parts of the service, in congregational worship. It occurs once more in a passage closely corresponding with the one before us, and which should be studied in connection with it (Galatians 4:6). It is to be observed how, in verse 17, the idea of our sonship now, and consequently of our being joint-heirs with Christ, leads up to a resumption of the now prevailing thought of our present condition in the mortal body being no bar to our final inheritance of life. It is our being as yet in these mortal bodies that is the cause of our present suffering; but he also was in the body, and he also so suffered; and our sharing in his sufferings really unites us the more to him, and the more ensures our final inheritance with him (cf. 2 Corinthians 1:5, 2 Corinthians 1:7; Philippians 3:10).