Bible Commentaries

Righteousness (δικαίωμα)

Rev., ordinance. Primarily that which is deemed right, so as to have the force of law; hence an ordinance. Here collectively, of the moral precepts of the law: its righteous requirement. Compare Luke 1:6; Romans 2:26; Hebrews 9:1. See on Romans 5:16.

The Spirit (πνεῦμα)

From πνέω to breathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach. It is also used to translate chai life, Isaiah 38:12; nshamah breath, 1 Kings 17:17.

In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15.

Pauline Usage:

1. Breath, 2 Thessalonians 2:8.

2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5).

In this sense it is distinguished from σῶμα body, or accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή soul, and καρδία heart. See 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21 and John 12:27; Matthew 26:38 and Luke 1:46, Luke 1:47. But while ψυχή soul, is represented as the subject of life, πνεύμα spirit, represents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spirit, may be described as the principle, ψυχή soul, as the subject, and καρδία heart, as the organ of life.

3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16.

4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipients and organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philippians 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc.

5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc.

These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2.

6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12.

7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15 : "Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21 sqq.; Isaiah 19:4.

Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24.

It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν, denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philippians 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8.

It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philippians 2:1; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:11.

As compared with the Old-Testament conception, Paul's πνεῦμα "is the ruach of the Old Testament, conceived as manifesting itself after a manner analogous to, but transcending, its earlier forms. It bears the same characteristic marks of divine origin, of supernatural power, of motive energy in active exercise - standing in intimate relation to the fuller religious life and distinctive character and action of its recipients. But while in the Old Testament it is partial, occasional, intermittent, here it is general, constant, pervading. While in the Old Testament, as well as in the New, its forms of manifestation are diverse, they are expressly referred under the New to one and the same Spirit. While in the Old Testament they contemplate mainly the official equipment of men for special work given them to perform, they include under the New the inward energy of moral action in the individual, no less than the gifts requisite for the edification of the Church; they embrace the whole domain of the religious life in the believer, and in the community to which he belongs. The πνεῦμα of the apostle is not the life-breath of man as originally constituted a creature of God; but it is the life-spirit of "the new creation" in which all things have become new" (Dickson).

With the relation of this word to ψυχή soul is bound up the complicated question whether Paul recognizes in the human personality a trichotomy, or threefold division into body, soul, and spirit. On the one side it is claimed that Paul regards man as consisting of body, the material element and physical basis of his being; soul, the principle of animal life; and spirit, the higher principle of the intellectual nature. On the other side, that spirit and soul represent different sides or functions of the one inner man; the former embracing the higher powers more especially distinctive of man, the latter the feelings and appetites. The threefold distinction is maintained chiefly on the basis of 1 Thessalonians 5:23. Compare Hebrews 4:12. On the distinction from ψυχή soul, see, further, on Romans 11:3.

The ordinance of the law (το δικαιωμα του νομου). "The requirement of the law." Might be fulfilled (ινα πλερωθη). Purpose of the death of Christ by ινα and first aorist passive subjunctive of πληροω. Christ met it all in our stead (Romans 3:21-26). Not after the flesh, but after the Spirit (μη κατα σαρκα αλλα κατα πνευμα). The two laws of life (κατα σαρκα in Romans 7:7-24, κατα πνευμα Romans 8:1-11). Most likely the Holy Spirit or else the renewed spirit of man.

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Romans 8:4. All this was done ἵνα τὸ δικ. τοῦ νόμου πληρωθῇ ἐν ἡμῖν: that the just requirement of the law (i.e., a righteous life) might be fulfilled in us. See note on Romans 3:31. ἐν ἡμῖν (not ὑφʼ ἡμῶν), for it is not our doing, though done in us (Weiss). τοῖς μὴ κατὰ σάρκα κ.τ.λ. = inasmuch as we walk not, etc. This is the condition under which the Divine purpose is fulfilled: there is no physical necessity in it. κατὰ σάρκα: the flesh meant is our corrupt human nature. κατὰ πνεῦμα: the spirit is the Divine spirit which is given to those who are in Christ Jesus. It is in them “both law and impulse”.

Romans 8:4. The purpose which God had in this κατέκρ. τ. ἁμ. ἐν τ. ς. was: in order that (now that the rule of sin which hindered the fulfilment of the law has been done away) the rightful requirement of the law might be fulfilled, etc.

τὸ δικ. τ. νόμου] Quite simply, as in Romans 1:32, Romans 2:26 (comp. also on 16, and Krüger on Thuc. i. 41. 1): what the law has laid down as its rightful demand. The singular comprehends these collective (moral) claims of right as a unity. Others, contrary to the signification of the word, have taken it as justification (Vulg.), understanding thereby sometimes the making righteous as the aim of the law, which desires sinlessness (Chrysostom and his followers, including Theodore of Mopsuestia), sometimes the satisfaction of justice (Rothe; comp. on Romans 5:16). Köllner, following Eckermann, makes it the justifying sentence of the law: “that the utterance of the law, which declares as righteous, and thus not only frees from the punishment of sin, but secures also the reward of righteousness, might be fulfilled on us, if we,” etc. Substantially so (δικ. = sententia absolutoria), Fritzsche, Philippi, and Ewald (“the verdict of the law, since it has condemnation only for the sinners, and good promises for the remainder, Deuteronomy 28:1-14”). But against this it may be urged, first, that δικαίωμα τ. νόμου, because the genitive is a rule-prescribing subject, cannot, without urgent ground from the context, be taken otherwise than as demand, rightful claim (comp. also Luke 1:6; Hebrews 9:1; Hebrews 9:10; LXX. Numbers 31:21); secondly, that Romans 8:3-4 contain the proof, not for οὐδὲν κατάκριμα in Romans 8:1, but for Romans 8:2, and consequently ἽΝΑ … ἩΜῖΝ must be the counterpart of the state of bondage under the law of sin and death (Romans 8:2)—the counterpart, however, not consisting in the freedom from punishment and the certainty of reward, but in the morally free condition in which one does what the law demands, being no longer hampered by the power of sin and death, so that the fulfilment of the ΔΙΚΑΊΩΜΑ ΤΟῦ ΝΌΜΟΥ is the antithesis of the ἉΜΑΡΤΊΑ so strongly emphasized previously; thirdly, that ΤΟῖς ΜῊ … ΠΝΕῦΜΑ is not the condition of justification (that is faith), but of the fulfilment of the law; and finally, that in Romans 8:7, Τῷ ΓᾺΡ ΝΌΜῼ Τ. ΘΕΟῦ ΟὐΧ ὙΠΟΤΆΣΣΕΤΑΙ, ΟὐΔῈ ΓᾺΡ ΔΎΝΑΤΑΙ is manifestly the counterpart of ΤῸ ΔΙΚ. Τ. ΝΌΜΟΥ ΠΛΗΡΩΘῇ in Romans 8:3.

ΠΛΗΡΩΘῇ] as in Matthew 3:15; Acts 14:26; Romans 13:8; Galatians 5:14, al. Those commentators who take δικαίωμα as sententia absolutoria take πληρ. as may be accomplished on us (ἐν ἡμῖν).

ἘΝ ἩΜῖΝ] Not: through us, nor yet: in us, which is explained as either: in our life-activity (de Wette), or as referring to the inward fulfilling of the law (Reiche, Klee, and Hofmann), and to the fact that God fulfils it in man (Olshausen; comp. Tholuck); but, as shown by the following τοῖς … περιπατοῦσιν κ.τ.λ.: on us, so that the fulfilling of the law’s demand shall be accomplished and made manifest in the entire walk and conversation of Christians. This by no means conveys the idea of a merely outward action (as Hofmann objects), but includes also the inner morality accordant with the law; comp. Ernesti Ethik d. Ap. P. p. 69 f. Regarding this use of ἐν, see Bernhardy, p. 211 f.; Winer, p. 361 [E. T. 483]. The passive form (not: ἵνα πληρώσωμεν) is in keeping with the conception that here the law, and that so far as it must be fulfilled, stands out in the foreground of the divine purpose. The accomplishment of its moral requirement is supposed to present itself as realized in the Christian, and that ἀδύνατον τοῖ νόμου of Romans 8:3 is assumed to be thereby remedied.

ΤΟῖς ΜῊ ΚΑΤᾺ ΣΆΡΚΑ Κ.Τ.Λ.] quippe qui ambularemus, etc. These words give negatively and positively the specific moral character, which is destined to be found in Christians, so far as the just requirement of the law is fulfilled in them. The μὴ is here, on account of the connection with ἽΝΑ, quite according to rule; Baeumlein, Partik. p. 287 f. In what that fulfilment manifests itself (Hofmann) Paul does not say, but he announces the moral regulative that is to determine the inward and outward life of the subjects. He walks according to the flesh, who obeys the sinful lust dwelling in the σάρξ (Romans 7:18); and he walks according to the Spirit, who follows the guidance, the impelling and regulating power (Romans 8:2), of the Holy Spirit. The one excludes the other, Galatians 5:16. To take πνεῦμα without the article (which, after the nature of a proper noun, it did not at all need), in a subjective sense, as the pneumatic nature of the regenerate man, produced by the Holy Spirit (see esp. Harless on Ephesians 2:22, and van Hengel)—as it is here taken, but independently of the putting the article, by Bengel, Rückert, Philippi, and others, following Chrysostom—is erroneous. See on Galatians 5:16. It never means, not even in contrast to σάρξ, the “renewed spiritual nature of man” (Philippi), but the sanctifying divine principle itself, objectively, and distinct from the human πνεῦμα. The appeal to John 3:6 is erroneous. See on that passage.

Romans 8:4. That the righteousness of the law, &c.— Δικαιωμα, righteousness, here seems to be used in the most extensive sense, and may signify both moral righteousness, and the consequence of it, salvation, (see chap. Rom 5:16 in the original). The Gospel frees those from sin who choose to be free, which was more than the law could do. Law neither grants pardon, nor supplies help: but yet the Gospel does not free those from sin, who wickedly choose to remain under the dominion of it; for a willing slave, determined to continue in servitude, who can free? The Apostle demonstrates, in the four next verses, that under any dispensation, such as continue impenitently in a sensual life, must perish; and he insists so particularly upon this, probably either to prevent a mistake,—for some might be so weak as to imagine, that a mere profession of Christianity would secure them from the power of sin;—or to obviate an objection which the Jew might be ready to make. He might allege; "But there are wicked men under the Gospel, as well as under the law." The Apostle answers, "Men who choose to continue under the power of sin and lust, according to the true nature of things, must perish under every dispensation. God provides proper means under the Gospel to deliver them from a wicked life, and to bring them to true holiness; but he cannot, consistently with his perfections, either force them tobe holy, or love them if they are wicked." As Christ in the flesh was wholly exempt from all taint of sin, so we, by that Spirit who was in him, shall be exempt from the dominion of our carnal lusts, if we make it our choice and endeavour to live after the Spirit, Romans 8:9-11. For one thing which we are to perform by that Spirit, is the mortification of the body. See Romans 8:13.Galatians 5:16-26; Galatians 5:16-26. Locke, and Peters on Job, p. 281.

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That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Might be fulfilled — In us applicative, in Christ inhaesive.

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Romans 8:4

That the righteousness of the law might be fulfilled in us, etc. This verse expresses the design of God in sending his Son, and in condemning sin in the flesh. He did thus condemn it, ἵνα, in order that the righteousness of the law might be fulfilled. The meaning, therefore, of this passage is determined by the view taken of Romans 8:3. If that verse means, that God, by sending his Son, destroyed sin in us, then of course this verse must mean, ‘He destroyed sin, in order that we should fulfill the law;” i.e. that we should be holy. But if Romans 8:3 is understood of the sacrificial death of Christ, and of the condemnation of sin in him as the substitute of sinners, then this verse must be understood of justification, and not of sanctification. He condemned sin, in order that the demands of the law might be satisfied. This is the view of the passage given even by the majority of the early Fathers, and by almost all evangelical interpreters, including the Reformers. “Qui intelligunt Spiritu Christi renovatos legem implere, commentum a sensu Pauli penitus alienum afferunt; nique enim eo usque proficiunt fideles, quamdia peregrinantur in mundo ut justificatio legis in illis plena sit, vel integra. Ergo hoc ad veniam referre necesse est; quia, dum nobis accepta fertur Christi obedientia, legi satisfactum est, ut pro justis censeamur.” That this is the true meaning of the passage appears not only from the connection and the course of the argument, but also from the following considerations:

1. It is consistent with the strict and natural meaning of the words. The word δικαίωμα, here used, means, first, something righteous, and then, second, something declared to be righteous and obligatory, an ordinance concept; and, third, a righteous decision, a just judgment, as when in Romans 1:29, the heathen are said to know the δικαίωμα, the righteousness judgment of God; and, fourth, the act of declaring righteous, justification. In this sense δικαίωμα is antithetical to κατάκριμα. The δικαίωμα τοῦ νόμου, therefore, may mean, the righteous requirement of the law, that which satisfies its demands. In strict accordance therefore with the sense of the words, we may explain the passage to mean, ‘that the demands of the law might be satisfied in us.’ That is, that we might be justified. Christ was condemned, that to us there might be no condemnation. He was made sin that we might be made righteousness, 2 Corinthians 5:21. Or, if we take δικαίωμα in the sense of (Rechtfertigungsurtheil) a declaration of righteousness, an act of justification, the same idea is expressed: ‘Sin was condemned in Christ, in order that the sentence of justification might be fulfilled, or carried into effect in us.’ This is the explanation which Eckermann, Köllner, Philippi, and other modern interpreters adopt.

2. The analogy of Scripture. To make this passage teach the doctrine of subjective justification, that we are freed from condemnation or delivered from the law by our inward sanctification, is to contradict the plain teaching of the Bible, and the whole drift and argument of this epistle.

3. The concluding clause of the verse, (who walk not after the flesh, etc.) demands the interpretation given above. In the other view of the passage, the latter clause is altogether unnecessary. Why should Paul say, that Christ died in order that they should be holy who are holy, i.e. those who walk not after the flesh? On the other hand, the second clause of the verse is specially pertinent, if the first treats of justification. The benefits of Christ’s death are experienced only by those who walk not after the flesh. The gospel is not antinomian. Those only are justified who are also sanctified. Holiness is the fruit and evidence of reconciliation with God. There is no condemnation to those who walk after the Spirit; and the righteousness of the law is fulfilled by those who walk after the Spirit. In both cases, the latter clause is designed to describe the class of persons who are entitled to appropriate to themselves the promise of justification in Christ.

4. Finally, as intimated in the above quotation from Calvin, it is not true that, the righteousness of the law, in the sense of complete obedience, is fulfilled in believes. The interpretation which makes the apostle say, that we are delivered from the law by the work of Christ, in order that the complete obedience which the law demands might be rendered by us, supposes what all Scripture and experience contradicts. For an exposition of the last clause of the verse, see Romans 8:1.

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