Romans 8
8:1 a So now there is no condemnation: Paul concludes from the argument of chs 5–7 b that neither sin (ch 6 c) nor the law (ch 7 d) can keep believers from having eternal life (ch 5 e). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.8:2 f the power (literally the law) of the life-giving Spirit: This reference to power or law could refer to the law of Moses, which the Spirit can use to produce life. But because Paul does not portray the law as a life-giving entity, “law” here, as in 7:23 g, probably means principle or power. The Holy Spirit is a power that frees the believer from the power of sin that leads to death.
8:3 h our sinful nature: See study note on 6:19.
• in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam.
• a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6 i, 8 j; 13:11 k). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.
8:4 l just requirement of the law ... fully satisfied for (Greek en, “in”) us: The Greek preposition en might indicate that the law is fulfilled in us because of our connection with Jesus Christ, who perfectly fulfilled the law for us. It could also mean that by setting us free from sin’s power, Jesus Christ enables us to please God and fulfill the true intention of the law.
• As in the Old Testament (see Gen 6:3 m, 12 n; Ps 78:39 o; Isa 40:6 p), sinful nature refers to human weakness and bondage to sin (also in Rom 8:5-9 q, 12-13 r). Paul uses the phrase to describe the conflict between the ingrained human tendency to sin and the Holy Spirit.
8:5 s think about sinful things: This phrase describes the general nature of a person’s will, not just the mental process of thought (see also 12:3 t; 15:5 u; Phil 2:2 v, 5 w).
8:6 x Peace here does not refer merely to peace of mind; instead, as opposed to death, it implies an objective state of peace with God (see study note on 5:1).
8:9 y You are controlled by the Spirit: In contrast to unbelievers, who continue to live under the domination of Adam’s sinful nature, believers are directed in their lives by the Holy Spirit. The Spirit does not take away human initiative or make it impossible for believers to sin. However, as the most powerful force in believers’ lives, the Spirit makes it possible for them to resist the continuing power of sin.
8:10 z the Spirit gives you life: The Spirit opposes sin (which leads to physical death) and brings resurrection from the dead.
8:11 aa by this same Spirit: The Holy Spirit is the agent of the resurrection of our bodies. Some manuscripts read “because of the same Spirit,” which would mean that the Spirit is the guarantee that our bodies will be raised (cp. Eph 1:14 ab).
8:13 ac you will die: Death is the consequence of sin. Those who consistently yield to sin will suffer spiritual death (eternal condemnation). The presence of the Holy Spirit in the lives of believers makes it possible for them to turn away from sin. The result is eternal life (you will live).
8:14 ad children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22 ae; Jer 3:19 af; 31:9 ag; Hos 11:1 ah). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7 ai).
8:15 aj you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22 ak; Deut 1:31 al; Hos 11:1 am; see also Rom 9:4 an; Gal 4:5 ao; Eph 1:5 ap).
• Abba: This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36 aq); all those who become children of God through Jesus have the privilege of addressing God in the same way.
8:17 ar Jesus is heir to all of God’s promises (Mark 12:1-12 as; Gal 3:18-19 at; Heb 1:2 au), and as those who belong to Jesus, we share with him in that glorious inheritance. However, just as it was for Jesus, our path to glory is also marked by suffering. We experience the difficulties that come from striving to live righteously in a world dominated by sin (2 Cor 1:5 av; Phil 1:29 aw; 3:10 ax).
Summary for Rom 8:19-21: 8:19-21 ay All creation includes animals, plants, and the earth itself. Paul follows Old Testament precedent (see especially Ps 65:12-13 az; Isa 24:4 ba; Jer 4:28 bb; 12:4 bc) by personifying the created world.
• waiting eagerly ... looks forward: Just as the entire world was harmed by Adam’s fall into sin, it will share in the blessings that God has promised his people (e.g., Isa 4:2 bd, Rev 21:1-2 be).
8:22 bf The pains of childbirth is a metaphor for the longing of creation (see also Matt 24:8 bg; Mark 13:8 bh; John 16:20-22 bi).
8:23 bj we believers also groan: “Groaning” expresses a frustrated longing for God’s deliverance from the difficulties and oppression of this life (see Exod 3:7 bk; Lam 1:22 bl; Ezek 24:17 bm; 2 Cor 5:2 bn).
• we have the Holy Spirit within us as a foretaste of future glory (literally we have the first harvest of the Spirit): In the Old Testament, the phrase first harvest or firstfruits often describes the offering of the first and best part of a harvest to God (see Exod 23:19 bo; Lev 2:12 bp; 23:10 bq; cp. 1 Cor 15:20 br, 23 bs). The Holy Spirit is God’s pledge that he will see his work in us through to its conclusion (see Eph 1:14 bt).
• Although we have already been adopted by God as his children, the full rights of that adoption—our inheritance (see Rom 8:17 bu)—are not yet ours. In this life, Christians live in tension between the “already” of redemption and the “not yet” of the glory to be revealed.
8:26 bv groanings that cannot be expressed in words: This might refer to speech that does not take the form of human language, such as when believers, uncertain of what to pray, utter meaningless sounds in prayer. The groanings in question are the Spirit’s, not ours. When we do not know how to pray, the Spirit is interceding for us before God.
8:30 bw gave them his glory: Elsewhere in this passage, the glory Christians will experience is consistently in the future (8:18 bx, 21 by, 23 bz). The past tense here refers to God’s past decision to glorify us in the future. We have not yet entered into our inheritance, but the Father has irrevocably determined to give us his glory.
8:31 ca such wonderful things: Paul is referring to everything he has taught in chs 5–8 cb about the blessings and sense of assurance that believers receive from their relationship with God.
8:32 cc did not spare even his own Son: Behind this language is the story about Abraham’s willingness to offer his son Isaac (Gen 22:12 cd, 16 ce). Isaac, however, was not actually sacrificed. God’s not sparing his only Son went the full course: He handed him over to the shameful and painful death of crucifixion.
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