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Ch. Romans 8:1-13. Security of the justified. The mind of the Spirit, not the mind of the flesh, is their characteristic

1. therefore] To what does “therefore” refer? To the discussion of the inner conflict just previous? Or to something remoter in the argument? The text is sometimes so printed as to carry on the connexion unbroken from ch. 7 some distance into this ch., and thus to make the discussion in Romans 7:7-25 the premiss of this “therefore.” But against this we think that, (a), both in contents and in tone, ch. 8 is a whole in itself, with one grand topic, the Security of the Saints, traceable throughout; and that (b) there is nothing in the last paragraphs of ch. 7 to suggest directly the present statement, though much to illustrate and enforce it. Had ch. 7 ended with “I thank God, through Jesus Christ our Lord,” it might have seemed otherwise, (though see note on those words;) but ch. 7 actually ends with the strongest assertion of the sin-awaking and sin-detecting power of the Law and the consequent strife of the soul. It is thus far better to refer this exordium of ch. 8 to the whole previous argument, but specially to such parts of it as detail the way of Justification. More specially still it is connected with chh. 5 and 6, and the first section of ch. 7, which state (under various imagery) the union of the justified with their Head, Master, and Bridegroom.

Hitherto the Epistle has discussed and explained, from many sides, the great matter of Justification, and its immediate results, (union with Christ, bondservice to God, the liberation of the will, &c.). The last topic thus considered is the attitude of the Law towards the soul—an attitude such that the Law cannot (in the regenerate or unregenerate) subdue sin, but can only expose and condemn it. This has been shewn partly to vindicate the holiness of the Law, partly to expose the malignity of sin, partly to re-inforce the truth, already proved, that Justification is to be attained by another way.

Now, to the close of ch. 8, the argument (without wholly leaving former topics and reasonings) rises to a fuller view of present results, and to the first full statement of the eternal Sequel. It is needless to point out the majesty and splendour which mark the whole passage.

no condemnation] The word “no” is strongly emphatic in the Greek. The Gr. for “condemnation” here occurs elsewhere in N. T. only ch. Romans 5:16; Romans 5:18. The cognate verb is frequent, and occurs e. g. Mark 16:16; 1 Corinthians 11:32 (last clause). As regards the soul, the verb means to pass sentence of death. Such sentence “is not,” for those who are in Christ; they “shall not come into condemnation, but are passed from death unto life.” (John 5:24.) “Who is he that condemneth?” (Romans 8:34.)

Observe that the word “is” is not in the Gr. There is no specification of time. Q. d., “such a condemnation is inconceivable.”

in Christ Jesus] See for parallels to this important phrase, Romans 6:11, (E. V. “through, &c.,”) Romans 12:5, Romans 16:7; 1 Corinthians 1:2; 1 Corinthians 15:18; 2 Corinthians 5:17, &c. And cp. Ephesians 5:30, where the key to its special meaning appears. The brethren of the Second Adam are regarded as solidaire with Him in the sense both of holy dearness and inseparable interest; specially the latter. The former idea is conveyed rather under the figure of the Spouse; the latter under that of the Body and the Head.—The whole previous argument of the Epistle makes it plain that those who are “in Christ” are those who have been “justified through faith.” (Ch. Romans 5:1.). No merely external position of opportunity or privilege can satisfy the phrase, in view of such a verse as this, or as 2 Corinthians 5:17. On the other hand, the phrase (strictly speaking) indicates not the inner experience of the justified—which rather appears in the phrase of “Christ in them” (Colossians 1:27, &c.,)—but their standing and interest.

who walk, &c.] Better, walking, as they do, not according to the flesh, but according to the Spirit. If these words are retained, they must be taken as a description rather than a definition. The condition of freedom from doom is, to “be in Christ Jesus;” but that happy position does, as a fact, result in, and so is characterized by, a “walk after the Spirit.” The words will thus serve as a caution against the abuse of the doctrine of gratuitous justification; but not as a modification of it. The point is admirably elucidated by Calvin’s remark, that “it is faith alone which justifies, but the faith which justifies can never be alone.”

But it is probable that the words from “who walk” to “after the Spirit” are to be omitted here. Almost for certain the last clause, “but after the Spirit,” must so be omitted. Very possibly they were inserted here by copyists, who conceived the previous statement too absolute to be trusted alone to the reader, and so borrowed a quasi-note from Romans 8:4.

Therefore now

Connecting with Romans 7:25. Being freed through Jesus Christ, there is therefore no condemnation now.

Condemnation (κατάκριμα)

As Romans 5:16, sentence of condemnation.

Who walk not, etc.

The best texts omit to the end of the verse.

Therefore now (αρα νυν). Two particles. Points back to the triumphant note in Romans 7:25 after the preceding despair. No condemnation (ουδεν κατακριμα). As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus (τοις εν Χριστω Ιησου). This is Paul's Gospel. The fire has burned on and around the Cross of Christ. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.

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Romans 8:1-11. The Spirit as the principle of righteousness and life.

Romans 8:1. οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χ. Ἰ. The οὐδὲν is emphatic: condemnation is in every sense out of the question. νῦν is temporal: it distinguishes the Christian from the pre-Christian period of life. The bold assertion is an inference (ἄρα) from what is implied in the thanksgiving to God through Jesus Christ (Romans 7:25). The description of Christians as “those who are in Christ Jesus” goes back to the words of Jesus Himself in John 15.

Romans 8:1. Ἄρα] draws an inference from the immediately preceding αὐτὸς ἐγώ.… ἁμαρτίας. If I, for my own person, left to myself, am subject indeed with the reason to the law of God, but with the flesh to the law of sin, then it follows that now, after Christ (as deliverer from the law of sin, ver 2) has interposed, there is no condemnation, etc. This inference, and not that one must be in Christ, in order to get rid of every condemnation (Hofmann), is indicated by γὰρ in Romans 8:2 as a matter of fact that has become historical. It is arbitrary to seek a connection with anything more remotely preceding (Hofmann, Koppe, Fritzsche, Philippi, and Bisping, with εὐχαριστῶ.… ἡμῶν in Romans 7:25; according to Bengel, Knapp, and Winzer, with Romans 7:6); but to suppose in ἄρα “a forestalling of the following γὰρ” (Tholuck), is linguistically just as mistaken as in the case of διό in Romans 2:1. Moreover, the emphasis is not upon νῦν, but on the prefixed οὐδέν: no condemnation therefore, none is now applicable, after that αὐτὸς ἐγώ κ.τ.λ. has been changed through Christ, etc. This applies against Philippi’s objection, that, according to our conception of the connection, νῦν should have been placed at the beginning. But the objection, that Paul must have continued with δέ instead of ἄρα, is removed by the observation that in the αὐτὸς ἐγώ, properly understood, really lies the very premiss of the altered relation.

νῦν] temporally, in contrast to the former state of the case. Comp. Romans 7:6. Philippi erroneously holds ἄρα νῦν as equivalent to ἄρα οὖν—which it never is—being forced thereto by the theory that the regenerate person is the subject of discussion in chap. Romans 7:14 ff. Hofmann’s view, however, that νῦν contrasts the present with the future αἰών (even now, during the life in the flesh), is also incorrect. Nothing in the context suggests it, and it must have been expressed in some such way as by ἤδη, or by a defining addition.

οὐδὲν κατάκριμα] sc. ἐστι: no sentence of condemnation (Romans 8:16), whereby God might deny them eternal life, affects them. The reason see in Romans 8:2.

τοῖς ἐν Χ. Ἰ.] i.e. to those in whose case Christ is the element, in which they are (live and move). The same in substance, but different in the form of the conception, is πνεῦμα Χριστοῦ ἔχειν and Χριστὸς ἐν ὑμῖν in Romans 8:9-10.

Romans 8:1-11. Accordingly, the Christian is aloof from all condemnation, because he is free from the law of sin—a result which the Mosaic law could not accomplish, but which God has accomplished through Christ. Yet he must live according to the Spirit, and not according to the flesh; for the latter works death, but the former life.

Romans 8:1. There is, &c. — As a further answer to the objection mentioned Romans 3:31, that the doctrine of justification by faith made void the law, the apostle here proceeds, with great feeling and energy, to display the many powerful motives which that doctrine, as explained in the preceding chapters, suggests, for engaging both the understanding and the affections of believers to a continued pursuit of holiness. The first motive which he mentions is that contained in this verse, that now, under the new dispensation of the covenant of grace, namely, that of the Messiah, there is no condemnation to true believers, who walk as he here describes, although they may not observe the ceremonies of the Mosaic law. “This greatest of all considerations the apostle begins with, after having pathetically described the terror of the awakened sinner arising from his consciousness of guilt, because if mercy were not with God, he could neither be loved nor obeyed by men.” There is therefore now — In respect of all that has been advanced, since things are as has been shown; no condemnation — From God, either for things present or past. He now comes to speak of deliverance and liberty, in opposition to the state of guilt and bondage described in the latter part of the preceding chapter; resuming the thread of his discourse, which was interrupted, Romans 7:7. To them which are in Christ Jesus — Who are united to Christ by a lively faith in him, and in the truths and promises of his gospel, and so are made members of his mystical body. “The phrase, to be in Christ, saith Le Clerc, is often used by Paul for being a Christian; which observation he borrowed from Castalio, who renders it, Christiani facti; [being made Christians;] but if either of them mean only Christians by profession, or by being only members of the Christian Church, this will by no means agree with this place, or any other of like nature; since freedom from condemnation, and other benefits conferred upon us through Christ, will not follow our being Christians in this sense, but only upon a lively faith in Christ, our union to him by the Spirit, and our being so in him, as to become new creatures, according to Romans 8:9 : If any man have not the Spirit of Christ he is none of his; to 2 Corinthians 5:17, If any man be in Christ he is a new creature; and to Galatians 5:24, They that are Christ’s have crucified the flesh with the affections and lusts.” — Whitby. Who walk not after the flesh — Who are not governed, as to their dispositions and actions, by those appetites which have their seat in the flesh, or by worldly views and interests, or by the dictates and motions of the natural corruption, which in some degree may yet remain in them: but after the Spirit — Namely, the Spirit of God; that is, who are not only habitually governed by reason and conscience, enlightened and renewed by God’s Spirit, but who follow the drawings, exercise the graces, and bring forth the fruits of that Spirit, Ephesians 5:9; Galatians 5:22-23 : where see the notes.

Romans 8:1. There is therefore now— Αρα νυν . The word Αρα here, is not illative, but strongly affirmative;—nempe utique, certainly, verily; (see Matthew 12:28. Luke 11:48; Luk 18:8 in the original). Now, is "under the Gospel." This carries our thoughts back to Rom 8:6 of the foregoing chapter; which verse the Apostle comments upon in the eleven first verses of this chapter; and these verses shew the Christian Jew how he is obliged under the Gospel to sanctity of life, and correspond to the first eleven verses of the sixth chapter, where he shews the same thing to the Gentile Christian. Πνευμα, Spirit, certainly is not used in the same sense throughout this chapter. In Romans 8:10; Rom 8:16 it signifies the spirit of our mind (as Acts 7:59; Acts 17:16; Acts 18:5; Acts 18:25.Romans 1:9; Romans 1:9; Romans 12:11.Galatians 5:17; Galatians 5:17.); the supreme part of our constitution, or the principle of reason, by which we discern, approve, and choose the truth; and thus it answers to νους, mind, in the foregoing chapter, Romans 8:25. But in Romans 8:9; Romans 8:11; Romans 8:16; Rom 8:26-27 it signifies that heavenly Person, whom we call the Holy Ghost, given to the Apostles and others in his miraculous power, and sent to enlighten and sanctify all those who submit to the righteousness of God which is by faith, and desire to live soberly, righteously, and godly. The verse before us may be paraphrased thus: "Under the weak and lifeless dispensation of the law, the sinner remains, as we have shewn above, in a deplorable state, without help or hope, enslaved to sin, and sentenced to death. Butnow, under the Gospel, the most encouraging hopes smile upon us, and we have the highest assurance that all genuine believers, notwithstanding former transgressions, are quite discharged from the penalty of the law, and disengaged from the servitude of sin; and will so continue, if so be they make that faith a principle of obedience, and do not choose to live in wickedness, according to the instigation of fleshlyappetite; but in truth and holiness, according to the dictates of the inward man," &c. See Locke, and Bengelius.

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