聖書注解書

Ro 8:1-39.

全論証の結論——キリスト・イエスにある者の栄光の完全さ。

この比類ない章において、前の論証の幾筋もの流れが一つになり、「神と小羊との御座から出て、水晶のように澄んだ、いのちの水の川」となって流れ、ついには至福の永遠の大海に消え入るかのように見える。

第一：信者の聖化（Ro 8:1-13）。

*1. こういうわけで、今や、*など——直前の文脈を指す [OLSHAUSEN、PHILIPPI、MEYER、ALFORD など]。第七章の終わりで論じられていた主題がまだ考察されている。

Ro 8:1-4

の範囲は、「罪と死との律法」が信者たちを再び奴隷にする力をどのように奪われるか、また神の聖なる律法が彼らの中に生ける従順の敬意をどのように受けるかを示すことにある [CALVIN、FRASER、PHILIPPI、MEYER、ALFORD など]。

罪に定められることはありません。キリスト・イエスにある者に対しては、——「罪を知らなかった」キリストが、すべての律法的効果において私たちのために「罪とされた」ように、彼を信じる私たちも、すべての律法的効果において「彼において神の義とされた」

（2Co 5:21）。

そしてこのように、神の算定において彼と一つとされているので、このような者には「罪に定められることはない」のである。（Joh 3:18; 5:24；

Ro 5:18, 19

を比較せよ）。

しかし、これは単なる律法的な取り決めではない。それはいのちにおける一致である。信者たちは、キリストの御霊が彼らのうちに住むことによって、彼と一つのいのちを持っている。それはちょうど、同じからだの頭と肢体が一つのいのちを持っているのと同じように真実である。

肉に従って歩まず、御霊に従って歩む者に対しては、——写本の証拠は、この節が元のテキストの一部を形成していなかったことを示しているようであるが、その前半は早くから、後半は遅く

Ro 8:4

から、おそらく解説的注記として、また

Ro 8:2

への移行を容易にするために導入された。

そういうわけで、今は——これは Romans 7 の終わりの諸節と結びついている。使徒はそこで、律法は罪からの救出をもたらしえず、そのような救出はただ福音のみに帰せられるべきことを示した Romans 7:23-25。ここには、律法の下に断罪があり、福音の介入がなければ今なおそうであったであろうことが含意されている。

罪に定められることはありません——これは、信じる者たちのうちにある罪が、他のどこにおいてよりも少なく断罪されるべきだという意味ではない。聖書は至るところで逆を教えているからである。その意味は次のとおりである。

(1) 福音は、律法のように断罪を宣告しないということ。福音の機能は赦すことであり、律法の機能は断罪することである。前者は決して救出をもたらさず、常に断罪する。後者の目的は、断罪から解放し、魂を自由にすることである。

(2) 福音の下には、最終的な断罪はないということ。福音の機能、目的、傾向は、律法の断罪の宣告から解放することにある。これこそ福音の最初の、また栄光に満ちた告知である——すなわち、失われ滅びた人々を、最も恐るべき恐ろしい断罪から解放するという告知である。

(この章の第一節は、先行する議論全体から引き出された推論であると思われる。使徒は義認の教理を確立し、それに対して通常提起される反論に答えた後、今やその勝利の結論を宣言する。「そういうわけで、今は……」すなわち、キリストの義による信じる者の義認と、契約としての律法からのその完全な解放について語られたすべてから、彼には断罪がありえないという結論が従う、ということである。パウロの意図は、律法と福音の相異なる機能を主張することにあるというよりも、むしろ単純に、特定の群れ、すなわちキリストにある者たちの状態に関する事実を述べることにある。彼らには、いかなる断罪もない。最終的な断罪がないのみならず、キリストに結合され、律法ののろいから解放されたその時から、今この時にも断罪はない。その理由は次のとおりである。キリストが彼らの代わりに刑罰を忍び、彼らの代わりに律法の定めに従われたからである。

「ここで」と、この箇所についてホールデンは言う。「使徒は、彼ら(信じる者たち)のうちに、告発の事由も断罪の原因もないとは言っていない、としばしば指摘される。しかし、彼の言っている事のうちに、このすべてが含まれている。そして後に、彼は明示的な言葉をもって、彼らが告発されることも断罪されることもありえないと否定する。もしいずれかの根拠があったなら、彼らはそうでありえたはずである。彼らのうちに断罪に値したすべてのもの、すなわち罪は、第三節に示されているとおり、彼らの保証人において断罪されたのである」)

キリスト・イエスにある者——キリストに結合されている者たちのことである。彼のうちにあるということは、新約聖書においてまれならず用いられる表現であり、緊密で親密な結合を表す Philippians 1:1; Philippians 3:9; 2 Corinthians 5:17; Romans 16:7-11。キリストとその民との結合は、ぶどうの木とその枝との結合に比較される John 15:1-6。それゆえ、信じる者たちもまた、彼から自分たちの支えを得て、感情と目的と運命とにおいて結合しているという類似の意味において、彼のうちにあると言われる。(Romans 8:10 の補足注解を参照。)歩む者。処し、また生きることを意味する。注解、Romans 4:12。肉に従って歩まず。肉の腐敗した欲望と情欲を満足させるために生きるのでない者たちである。注解、Romans 7:18。これはクリスチャンの特徴である。肉に従って歩むとは何であるかは、Galatians 5:19-21 に見ることができる。ここから、生の目的が自分の腐敗した欲望を満足させることにある人は、クリスチャンでありえないという結論が従う。自分の肉を満足させるために生きないのでなければ、敬虔の証拠を持ちえない。これは容易に適用できる試みである。そして、宗教を告白するすべての人が正直であるなら、誤りの恐れはなく、その人の真の性格について疑う必要もないであろう。

御霊に従って——聖霊が導き、また促されるとおりに、という意味である。御霊が生み出すものは、Galatians 5:22-23 に見ることができる。もしある人が御霊のこれらの実を持っているなら、彼はクリスチャンである。そうでないなら、他に何を持ち合わせていようとも、彼は宗教に対してよそ者である。そしてこの試みもまた、容易に適用できるものである。

There is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker.

Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy.

Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit.

This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse.

There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is , "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Romans 6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Romans 7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such

which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such

who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning:

but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.

Romans 8:1-4 Under the gospel we are free from condemnation, walking

after the Spirit.

Romans 8:5-8 The evil of being carnally minded, and the good of being

spiritually minded.

Romans 8:9-11 Christians have God’s Spirit to guide and assist them,

Romans 8:12,13 by which if they mortify the flesh, they shall live.

Romans 8:14-18 For they that are led by the Spirit are sons of God,

and heirs of glory,

Romans 8:19-22 whose manifestation the world hath long earnestly

looked for, hoping to be rescued thereby from the

bondage of corruption.

Romans 8:23 And even they who have the first fruits of the Spirit

do still long after it,

Romans 8:24,25 being hitherto saved by hope only,

Romans 8:26,27 the Spirit in the mean time aiding their infirmities

in prayer.

Romans 8:28-30 Nevertheless the final good of them that fear God is

all along pursued, being fore-ordained of God, and

brought about according to the course of his providence.

Romans 8:31-39 The ground and assurance of the Christian’s hope.

There is therefore now; seeing things are so as I have said, since believers do not allow themselves in sin, Romans 7:15, and are in part delivered from it, as Romans 8:25, therefore it follows as it is here.

No condemnation; or no one condemnation. He doth not say, there is no matter of condemnation, or nothing damnable in them that are in Christ, there is enough and enough of that; but he says, there is no actual condemnation to such: see John 3:18 5:24. There is a meiosis in the words, more is understood than is expressed; he means, that justification and eternal salvation is the portion of such. The positive is included in the negative; it is God’s condemnation only, from which such as are in Christ are exempted; they are nevertheless condemned and censured by men, and sometimes by their own consciences too.

To them which are in Christ Jesus; so we fill it up, but in the original it is only, to them in Christ Jesus. The phrase imports, that there is a mystical and spiritual union between Christ and believers. This is sometimes expressed by Christ’s being in them, Romans 8:10 2 Corinthians 13:5 Colossians 1:17; and here by their being in Christ: see 1 Corinthians 1:30 1Jo 5:20. Christ is in believers by his Spirit, and believers are in Christ by faith.

Who walk not after the flesh, but after the Spirit: this clause describes the persons who are united to Christ, or who are exempted from condemnation; they are such as walk not, & c. By flesh understand the corrupt nature that is in man: see Romans 7:18,25 Joh 3:6 Galatians 5:17: to walk after it, is to be led and guided by the motions of it. That is, it is not their principle and guide, there is another nature or principle in them, by which they are guided and acted; and what that is the next words tell you.

By the Spirit some understand the person of the Spirit; others, the grace of the Spirit, the new or divine nature (as it is called) which is implanted in the soul in the work of regeneration: this is called the Spirit, Matthew 26:41 John 3:6 Galatians 5:17. To walk after the Spirit, is to be led and guided by the counsels and motions thereof. It is to regulate and order the whole conversation according to the rule of the new creature, or according to the line and square of God’s word and Spirit. You have the same phrase, Galatians 5:16,25. To walk after the Spirit, is not only now and then to have some good motions, or to do some good actions, but it is to persevere and go forward therein; walking is a continued and progressive motion. The connexion of these two shows that negative holiness is not enough; we must not only abstain from evil, but do good.

Verse 1. - There is then no condemnation to them that are in Christ Jesus.

Romans 8:2 Verse 2. - For a new law - the law of the Spirit of life - is introduced into their being, by virtue of which they are freed from their old state of bondage to the law of sin and death.

Romans 8:3 Verse 3. - And this because of what God himself did for mankind in his own Son, Christ, who, in our very flesh, and in behalf of mankind, did what man himself was powerless to do - triumphed over sin and condemned it.

Romans 8:4 Verse 4. - And in us too (united to him by faith, and having spiritually died and risen again with him) the requirement of the Law is fulfilled, so that it forfeits its claim to condemn us now; but only on this condition in ourselves, that we walk not after the flesh, but after the Spirit.

Romans 8:5-8 Verses 5-8. - For there are two φρονήματα in us still, of the flesh as well as of the Spirit; the one tending to death and the other to life; and it is only those who give themselves to the latter that can share in the life to which it tends.

Romans 8:9 Verse 9. - And you can give yourselves to this, if you are true Christians; if the Spirit of Christ dwells in you, without which you are not his.

Romans 8:10 Verse 10. - So our condition is this: We have within us the Spirit, which is life; but we have the body clinging to us still, which is death-stricken because of sin.

Romans 8:11 Verse 11. - But if the Spirit of him who raised up Christ from the dead be in us, he will quicken our mortal bodies too, delivering us at last, through the same vivifying Spirit, from all lingering power of death over us.

Romans 8:12 Verse 12. - The conclusion is (as has been insisted on all along), that we are bound, as Christians, in our present lives, to live, not after the flesh, but after the Spirit.

Romans 8:13 Verse 13. - If we do not, then (notwithstanding our redemption) we must needs die - yea, die the death beyond the grave (whatever it may be), which is the doom of sin; but if we do, then we shall live - yea, live at last (as the sequel shows to be implied) in the eternal life of Christ with God.

Romans 8:14-17 Verses 14-17. - For the Spirit you received when you became Christians was one of sonship; our habitual earnest cry of "Abba, Father," expresses our feeling of it; the Spirit still witnesses with our spirit that we are God's children; and sonship implies heirship - heirship with Christ, through our union with whom we feel ourselves to be sons; and, if we have to share in his sufferings now, this only unites us the more to him, and fits us the more for our inheritance of eternal life with him.

Romans 8:18 Verse 18. - For what of all these present sufferings, these present drawbacks to the full triumph of the πνεῦμα in you, these present evidences that the σῶμα νεκρὸν still clings to you? They are nothing to the destined glory; they are not worth consideration in comparison with it.

Romans 8:19-22 Verses 19-22. - And, after all, these present drawbacks are but our inevitable share in the condition of imperfection under which all creation, as we see it now, is labouring. The whole world presents to us the picture of an ideal not realized, but ever yearned for. All we can say about it is that it has pleased God to subject it for a time to vanity and the bondage of corruption, but so as to leave hope alive.

Romans 8:23 Verse 23. - And we too, while in this mortal body, must needs share in this universal groaning; but, having already the firstfruits of the Spirit - the earnest already of a diviner life - we especially yearn all the more for deliverance, and expect it hopefully.

Romans 8:24-25 Verses 24, 25. - When we entered on our state of salvation as Christians, it was in hope; our essential condition became then one of hope, which is incompatible with present attainment of our hope; we must, therefore, needs endure and waif, bearing these present trials.

Romans 8:26-27 Verses 26, 27. - And if our trials are great, and we know not ourselves what relief to pray for, we have the comfort of believing that the Holy Spirit intercedes for us within ourselves by inspiring all these unutterable yearnings, which he that searcheth the heart knows the meaning of, and will answer according to the mind of the Spirit who inspired them.

Romans 8:28 Verse 28. - We know, too, that all things, even all these present trials, far from harming us, work together for good to them that love God, being called according to his purpose.

Romans 8:29-30 Verses 29, 30. - Yes, called according to his purpose; here is a further ground of hopeful assurance. For his having called us to be Christians at all, and justified us through faith, shows that it was his eternal purpose in so calling us, to conform us to the image of his Son, that he might be the Firstborn among many brethren; and that so we, being thus made his brethren, might inherit with him. In short, his having preordained us to our present state of salvation carries with it his preordaining us also to its end and purpose, which is glory.

Romans 8:31-34 Verses 31-34. - If God be thus for us, who can be against us? He who has already given up his own Son for us all will surely grant us all. And, if God has chosen us, who shall arraign us? God himself, who already justifies us? No. Christ, who died, rose again, ascended to the right hand of God, and now intercedes for us? No. And against them what other power can possibly prevail?

Romans 8:35-37 Verses 35-37. - Certainly not these present trials and calamities, however severe; though "we are killed all day long, and are appointed as sheep for the slaughter." Through Christ, who so loved us as to share them, we are conquerors all the more by means of them.

(1-11) A result is thus attained which the law of Moses could not accomplish, but which is accomplished in the gospel. The Christian is entirely freed from the law of sin and death, and from the condemnation that it entails. But he is so upon the condition that this freedom is for him a reality—that it really proceeds from the indwelling Spirit of Christ.

(1) Therefore.—The Apostle had already, at the end of the last chapter, “touched the confines” of that state of deliverance and of liberty which he is now going on to describe. The opening of this chapter is, therefore, connected in form with the close of the last. The intervention of Christ puts an end to the struggle waged within the soul. There is therefore no condemnation, &c.

Condemnation.—The condemnation which in the present and final judgment of God impends over the sinner, is removed by the intervention of Christ, and by the union of the believer with Him. By that union the power and empire of sin are thrown off and destroyed. (Comp. Romans 8:3.) There is a certain play on the word “condemn.” By “condemning” the law of sin, Christ removed “condemnation” from the sinner. He removed it objectively, or in the nature of things, and this removal is completed subjectively in the individual through that bond of mystical and moral attachment which makes what Christ has done his own act and deed.

To them which are in Christ Jesus.—Those “who live and move and have their (spiritual) being” in Christ. To “have the Spirit of Christ” is a converse expression for the same idea. In the one case the believer is regarded as reaching upwards, as it were, through faith, and so incorporating and uniting himself with the Spirit of Christ; in the other case, the Spirit of Christ reaches downwards and infuses itself into the believer. This is the peculiar mysticism of the Apostle.

Who walk not after the flesh, but after the Spirit.—These words are wanting in the foremost representatives of every group of authorities (except, perhaps, those which belong to the region of Syria), and must certainly be omitted. They have been brought in here from Romans 8:4.