PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Dead to Sin But Alive in Christ	Dead to Sin, Alive to God	Dying and Rising With Christ	Dead to Sin But Alive in Christ	Baptism
6:1-11	6:1-14	6:1-4	6:1-4	6:1-7
		6:5-11	6:5-11
				6:8-11
				Holiness, Not Sin to be Master
6:12-14		6:12-14	6:12-14	6:12-14
Slaves of Righteousness	From Slaves of Sin to Slaves of God	The Two Slaveries	Slaves of Righteousness	The Christian is Freed From the Slavery of Sin
6:15-23	6:15-23	6:15-19	6:15-19	6:15-19
				The Reward of Sin and the Reward of Uprightness
		6:20-23	6:20-23	6:20-23

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapters 6:1-8:39 form a unit of thought (literary unit) that deals with the Christian's relationship to sin (i.e., sanctification). This is a very important issue because the gospel is based on the free unmerited grace of God through Christ (3:21-5:21) so, therefore, how does sin affect the believer? Chapter 6 is based on two supposed questions, vv. 1 and 15. Verse 1 relates to 5:20, while v. 15 relates to 6:14. The first is related to sin as a lifestyle (present tense), the second to individual acts of sin (aorist tense). It is obvious also that vv. 1-14 deal with believers' freedom from sin's domination, while vv. 15-23 deal with believers freedom to serve God as they previously served sin—totally, completely, and whole-heartedly.

 

B. Sanctification is both (see special Topic at 6:4)

1. a position (imputed like justification at salvation, 3:21-5:21)

2. a progressing Christlikeness

a. 6:1-8:39 express this truth theologically

b. 12:1-15:13 express it practically (See Special Topic at 6:4)

 

C. Often commentators must theologically split the subject of justification and positional sanctification to help grasp their biblical meanings. In reality they are simultaneous acts of grace (positional, I Cor. 1:30; 6:11). The mechanism for both is the same—God's grace demonstrated in Jesus' life, death, and resurrection/ascension which is received by faith (cf. Eph. 2:8-9).

 

D. This chapter teaches the potential full maturity (sinlessness, cf. 1 John 3:6,9; 5:18) of God's children in Christ. Chapter 7 and 1 John 1:8-2:1 show the reality of believers' continuing sinfulness.

Much of the conflict over Paul's view of forgiveness (i.e., justification by grace through faith) was related to the issue of morality. The Jews wanted to assure godly living by demanding that new converts conform to the Mosaic law. It must be admitted that some did and do use Paul's views as a license to sin (cf. vv. 1,15; 2 Pet. 3:15-16). Paul believed that the indwelling Spirit, not an external code, would produce godly Christlike followers. In reality this is the difference between the Old Covenant (cf. Deuteronomy 27-28) and the New Covenant (cf. Jer. 31:31-34; Ezek. 36:26-27).

E. Baptism is simply a physical illustration of the spiritual reality of justification/sanctification. In Romans the twin doctrines of positional sanctification (justification) and experiential sanctification (Christlikeness) are both stressed. Being buried with Him (v. 4) is parallel with "be crucified with Him" (v. 6).

 

F. The keys to overcoming temptation and sin in the Christian's life are

1. Know who you are in Christ. Know what He has done for you. You are free from sin! You are dead to sin!

2. Reckon/count your position in Christ into your daily life situations.

3.  We are not our own! We must serve/obey our Master. We serve/obey out of gratitude and love to the One who first loved us and gave Himself for us!

4.  The Christian life is a supernatural life. It, like salvation, is a gift from God in Christ. He initiates it and provides its power. We must respond in repentance and faith, both initially and daily.

5. Don't play around with sin. Label it for what it is. Turn from it; flee from it. Don't put yourself into the place of temptation.

6. Sin in the believer is an addiction that can be broken, but it takes knowledge of the gospel, the presence of the Spirit, time, effort, and volition.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 6:1-7
 ¹What shall we say then? Are we to continue in sin so that grace may increase? ²May it never be! How shall we who died to sin still live in it? ³Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? ⁴Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. ⁵For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, ⁶knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; ⁷for he who has died is freed from sin.

6:1

NASB"Are we to continue to sin that grace might increase"
NKJV"Shall we continue in sin that grace may abound"
NRSV"Should we continue in sin in order that grace may abound"
TEV"That we should continue to live in sin so that God's grace will increase"
NJB"Does it follow that we should remain in sin so as to let grace have greater scope"

This is a present active subjunctive. It literally asks the question, are Christians "to abide with" or "to embrace" sin? This question looks back to 5:20. Paul used a hypothetical objector (diatribe) to deal with the potential misuse of grace (cf. 1 John 3:6,9; 5:18). God's grace and mercy are not meant to give a license for rebellious living.

Paul's gospel of a free salvation as the gift of God's grace through Christ (cf. 3:24; 5:15, 17; 6:23) raised many questions about life style righteousness. How does a free gift produce moral uprightness? Justification and sanctification must not be separated (cf. Matt. 7:24-27; Luke 8:21; 11:28; John 13:17; Rom. 2:13; James1:22-25; 2:14-26).

On this point let me quote F. F. Bruce in Paul: Apostle of the Heart Set Free,

"the baptism of Christians constituted the frontier between their old unregenerate existence and their new life in Christ: it marked their death to the old order, so that for a baptized Christian to go on in sin was as preposterous as it would be for an emancipated slave to remain in bondage to his former owner (cf. Rom. 6:1-4, 15-23) or for a widow to remain subject to 'the law of her husband'" (pp. 281-82, cf. Rom. 7:1-6).

In James S. Stewart's book, A Man in Christ, he writes:

"The locus classicus for all this side of the apostles' thought is to be found in Rom. 6. There Paul, with magnificent vigor and effort, drives home to heart and conscience the lesson that to be united with Jesus in His death means for the believer a complete and drastic break with sin" (pp. 187-88).

6:2 "may it never be" This is a rare optative form which was a grammatical mood or mode used of a wish or prayer. It was Paul's stylistic way (i.e., Hebraic idiom) of answering a hypothetical objector. It expressed Paul's shock and horror at unbelieving mankind's misunderstanding and abuse of grace (cf. 3:4,6).

▣ "we who died to sin" This is an aorist active indicative, meaning "we have died." The singular "sin" is used so often throughout this chapter. It seems to refer to our "sin nature" inherited from Adam (cf. Rom. 5:12-21; 1 Cor. 15:21-22). Paul often uses the concept of death as a metaphor to show the believer's new relationship to Jesus. They are no longer subject to sin's mastery.

▣ "still live in it" This is literally "walk." This metaphor was used to stress either our lifestyle faith (cf. Eph. 4:1; 5:2,15) or lifestyle sin (cf. v. 4; Eph. 4:17). Believers cannot be happy in sin!

6:3-4 "have been baptized. . .have been buried" These are both aorist passive indicatives. This grammatical form often emphasized a completed act accomplished by an outside agent, here the Spirit. They are parallel in this context.

SPECIAL TOPIC: BAPTISM

▣ "into Christ Jesus" The use of eis (into) parallels the Great Commission of Matt. 28:19, where new believers are baptized eis (into) the name of the Father and the Son and the Holy Spirit. The preposition is also used to describe the believers being baptized by the Spirit into the body of Christ in 1 Cor. 12:13. Eis in this context is synonymous with en (in Christ) in v. 11, which is Paul's favorite way to denote believers. It is a locative of sphere. Believers live and move and have their being in Christ. These prepositions express this intimate union, this sphere of fellowship, this vine and branch relationship. Believers identify with and join with Christ in His death (cf. v. 6; 8:17), in His resurrection (cf. v. 5), in His obedient service to God, and in His Kingdom!

▣ "into His death. . .we have been buried with Him" Baptism by immersion illustrates death and burial (cf. v. 5 and Col. 2:12). Jesus used baptism as a metaphor for His own death (cf. Mark 10:38-39; Luke 12:50). The emphasis here is not a doctrine of baptism, but of the Christian's new, intimate relationship to Christ's death and burial. Believers identify with Christ's baptism, with His character, with His sacrifice, with His mission. Sin has no power over believers!

6:4 "we have been buried with Him through baptism into death" In this chapter, as is characteristic of all of Paul's writing, he uses many sun (with) compounds (e.g., three in Eph. 2:5-6).

1. sun + thaptō = co-buried, v. 4; Col. 2:12; also note v. 8

2. sun + phuō = co-planted, v. 5

3. sun + stauroō = co-crucified, v. 6; Gal. 2:20

4. sun + zaō = co-exist, v. 8; 2 Tim. 2:11 (also has co-died and co-reign)

 

▣ "so we too might walk in newness of life" This is an aorist active subjunctive. The expected result of salvation is sanctification. Because believers have received God's grace through Christ and have been indwelt by the Spirit, their lives must be different. Our new life (zoē) does not bring us salvation, but it is the result of salvation (cf. vv. 16, 19; 8:4; 13:13; 14:15; and Eph. 1:4; 2:8-9,10; James 2:14-26). This is not an either/or question, faith or works, but there is a sequential order.

SPECIAL TOPIC: SANCTIFICATION

▣ "newness of life" This is "new" in quantity, not just new in time. It is used in a variety of ways in the NT to speak of the radical change the Messiah brings. It is the new age, cf. Isaiah 40-66.

1. new covenant, Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8,13; 9:15

2. new commandment, John 13:34; 1 John 2:7,8; 2 John v. 5

3. new creation, 2 Cor. 5:17; Gal. 6:15

4. newness of life, Rom. 6:4

5. newness of spirit, Rom. 7:6

6. new man, Eph. 2:15; 4:24

7. new heavens and earth, 2 Pet. 3:13; Rev. 21:1 (cf. Isa. 66:22)

8. new name, Rev. 2:17; 3:12 (cf. Isa. 62:2)

9. new Jerusalem, Rev. 3:12; 21:2

10. new song, Rev. 5:9; 14:3 (cf. Isa. 42:10)

 

▣ "Christ was raised" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.

1. Jesus' resurrection from the dead

2. Jesus' ascension to the Father's right hand

All three persons of the Trinity were involved in raising Jesus from the realm of the dead. See full note at v. 9 and 8:11.

▣ "the glory of the Father" For "glory" see Special Topic at 3:23. For "Father" see Special Topic at 1:7.

6:5 "if" This is afirst class conditional sentence, which is assumed to be true from the writer's perspective or for his literary purposes. Paul assumed his readers were believers.

▣ "we have become united with Him" This is a perfect active indicative which could be translated, "have been and continue to be joined together" or "have been or continue to be planted together with." This truth is theologically analogous to "abiding" in John 15. If believers have been identified with Jesus' death (cf. Gal. 2:19-20; Col. 2:20; 3:3-5), theologically they should be identified with His resurrection life (cf. v. 10).

This metaphorical aspect of baptism as death was meant to show

1. we have died to the old life, the old covenant

2. we are alive to the Spirit, the new covenant

Christian baptism is, therefore, not the same as the baptism of John the Baptist, who was the last OT prophet. Baptism was the early church's opportunity for the new believer's public profession of faith. The earliest baptismal formula, to be repeated by the candidate, was "I believe Jesus is Lord" (cf. Rom. 10:9-13). This public declaration was a formal, ritual act of what had happened previously in experience. Baptism was not the mechanism of forgiveness, salvation, or the coming of the Spirit, but the occasion for their public profession and confession (cf. Acts 2:38). However, it also was not optional. Jesus commanded it (cf. Matt. 28:19-20), and exemplified it, (cf. Matt. 3; Mark 1; Luke 3) and it became part of the Apostolic sermons and procedures of Acts.

6:6

NASB"knowing this, that our old self was crucified with Him"
NKJV"knowing this, that our old man was crucified with him"
NRSV"We know that our old self was crucified with him"
TEV"And we know this: our old being has been put to death with Christ on his cross"
NJB"We must realize that our former selves have been crucified with him"

This is an aorist passive indicative meaning "our old self has been once for all crucified by the Spirit." The passive voice denotes divine agency. This truth is crucial to victorious Christian living. Believers must realize their new relationship to sin (cf. Gal. 2:20; 6:14). Mankind's old fallen self (Adamic nature) has died with Christ (cf. v. 7; Eph. 4:22 and Col. 3:9). As believers we now have a choice about sin as Adam originally did.

NASB, NKJV "that our body of sin might be done away with"
NRSV"so that the body of sin might be destroyed"
TEV"in order that the power of the sinful self might be destroyed"
NJB"to destroy the sinful body"

Paul uses the word "body" (soma) with several genitive phrases.

1. body of (the) sin, Rom. 6:6

2. body of this death, Rom. 7:24

3. body of the flesh, Col. 2:11

Paul is speaking of the physical life of this age of sin and rebellion. Jesus' new resurrection body is the body of the new age of righteousness (cf. 2 Cor. 5:17). Physicalness is not the problem (Greek philosophy), but sin and rebellion. The body is not evil. Christianity affirms the belief in a physical body in eternity (cf. 1 Corinthians 15). However, the physical body is the battle ground of temptation, sin, and self.

This is an aorist passive subjunctive. The phrase "done away with" meant "made inoperative," "made powerless," or "made unproductive," not "destroyed." This was a favorite word with Paul, used over twenty-five times. See Special Topic: Null and Void (katargeō) at 3:3. Our physical body is morally neutral, but it is also the battleground for the continuing spiritual conflict (cf. vv. 12-13; 5:12-21; 12:1-2).

6:7 "he who has died is freed from sin" This is an aorist active participle and aperfect passive indicative, meaning "he who has died has been and continues to be free from sin." Because believers are new creations in Christ they have been and continue to be set free from the slavery of sin and self inherited from Adam's fall (cf. 7:1-6).

The Greek term translated here as "freed" is the term translated elsewhere in the opening chapters as "justified" (ASV). In this context "freed" (NKJV, NRSV) makes much more sense (similar to its use in Acts 13:39). Remember, context determines word meaning, not a dictionary or preset technical definition. Words only have meaning in sentences and sentences only have meaning in paragraphs.

NASB (UPDATED) TEXT: 6:8-11
 ⁸Now if we have died with Christ, we believe that we shall also live with Him, ⁹knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. ¹⁰For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. ¹¹Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.

6:8 "If" This is a first class conditional sentence which is assumed to be true from the writer's perspective or for his literary purposes. Believer's baptism visually exemplifies one's death with Christ.

▣ "we shall also live with Him" This context demands a "here and now" orientation (cf. 1 John 1:7), not an exclusively future setting. Verse 5 speaks of our sharing Christ's death, while verse 8 speaks of our sharing His life. This is the same tension inherent in the biblical concept of the Kingdom of God. It is both here and now, yet future. Free grace must produce self-control, not license.

6:9 "having been raised from the dead" This is an aorist passive participle (see 6:4, aorist passive indicative).

The NT affirms that all three persons of the Trinity were active in Jesus' resurrection.

1. the Spirit (cf. Rom. 8:11)

2. the Son (cf. John 2:19-22; 10:17-18)

3. and most frequently, the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)

The Father's actions were confirmation of His acceptance of Jesus' life, death, and teachings. This was a major aspect of the early preaching of the Apostles.See Special Topic: The Kerygma at 1:2.

NASB"death no longer is master over Him"
NKJV, NRSV"Death no longer has dominion over Him"
TEV"death will no longer rule over him"
NJB"Death has no power over him anymore"

The verb kurieuō is from the term kurios (i.e., Lord), which means "owner," "master," "husband," or "lord," Jesus is now lord over death (cf. Rev. 1:18). Jesus is the first fruits of the resurrection. There have been some people

1. taken to heaven alive (i.e., translated, Enoch and Elijah)

2. brought back to physical life (i.e., resuscitated)

Jesus is the only one who has been resurrected with a new age body. Jesus is the first to break the power of death (cf. 1 Corinthians 15)!

6:10 "for the death that He died, He died to sin" Jesus lived in a sinful world and although He never sinned, the sinful world crucified Him (cf. Heb. 10:10). Jesus' substitutionary death on mankind's behalf canceled the Law's requirements and consequences over them (cf. Gal. 3:13; Col 2:13-14).

▣ "once for all" In this context Paul is emphasizing the crucifixion of Jesus. His one-time death for sin has affected His followers' death to sin.

The book of Hebrews also emphasizes the ultimacy of Jesus' once-given sacrificial death. This once-done salvation and forgiveness are forever accomplished (cf. "once" [ephapax], 7:27; 9:12; 10:10 and "once for all" [hapax], 6:4; 9:7,26,27,28; 10:2; 12:26,27). This is the recurrent, accomplished, sacrificial affirmation.

▣ "but the life that He lives, He lives to God" The two aorists of v. 10a are contrasted with twopresent active indicatives in v. 10b. Believers died with Christ; believers live for God, through Christ (cf. Gal. 2:19-20). The goal of the gospel is not forgiveness only (justification ) but service to God (sanctification). Believers are saved to serve!

6:11 "Even so consider yourselves to be dead to sin" This is a present middle (deponent) imperative. This is an ongoing, habitual command for believers. Christians' knowledge of Christ's work on their behalf is crucial for daily life. The term "consider" (cf. 4:4,9), was an accounting term that meant "carefully add it up" and then act on that knowledge. Verses 1-11 acknowledged one's position in Christ (positional sanctification), while 12-13 emphasized walking in Him (progressive sanctification). See Special Topic at v. 4.

NASB, NRSV,
TEV, NJB"Christ Jesus"
NKJV"Christ Jesus our Lord"

the shorter reading occurs in MSS P⁴⁶, A, B, D, F, G. The UBS⁴ gives it an "A" rating (certain). The expanded phrase is early (MSS P⁹⁴, א, C), but was probably added by a scribe from v. 23. Like the vast majority of textual variants, it makes little difference to the meaning of the text.

NASB (UPDATED) TEXT: 6:12-14
 ¹²Therefore do not let sin reign in your mortal body so that you obey its lusts, ¹³and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God. ¹⁴For sin shall not be master over you, for you are not under law but under grace.

6:12 "Therefore do not let sin reign in your mortal body" This is a present active imperative with the negative particle, which usually meant to stop an act already in process. The term "reign" relates to 5:17-21 and 6:23. Paul personifies several theological concepts.

1. death reigned as king (cf. 5:14,17; 6:23)

2. grace reigned as king (cf. 5:21)

3. sin reigned as king (cf. 6:12,14)

The real question is who is reigning in your life? The believer has the power in Christ to choose! The tragedy for the individual, the local church, and the Kingdom of God is when believers choose self and sin, even while claiming grace!

See Special Topic: Reigning in the Kingdom of God at 5:17,18.

6:13 "do not go on presenting the members of your body to sin" This is a present active imperative with the negative particle which usually meant to stop an act already in process. This shows the potential for continuing sin in the lives of believers (cf. 7:1ff; 1 John 1:8-2:1). But the necessity of sin has been eliminated in the believer's new relationship with Christ, vv. 1-11.

▣ "as instruments" This term (hoplon) referred to "a soldier's weapons" (cf, 13:12; John 18:3; 2 Cor. 6:7; 10:4). Our physical body is the battleground for temptation (cf. vv. 12-13; 12:1-2; 1 Cor. 6:20; Phil. 1:20). Our lives publicly display the gospel.

▣ "but present yourselves to God" This is an aorist active imperative which was a call for a decisive act (cf. 12:1). Believers do this at salvation by faith, but they must continue to do this throughout their lives.

Notice the parallelism of this verse.

1. same verb and both imperatives

2. battle metaphors

a. weapons of unrighteousness

b. weapons of righteousness

3. believers can present their bodies to sin or themselves to God

Remember, this verse is referring to believers—the choice continues; the battle continues (cf. 6:12,19; 1 Cor. 6:18-19; Eph. 6:10-18)!

6:14 "For sin shall not be master over you" This is a future active indicative (cf. Ps. 19:13) functioning as an imperative, "sin must not be master over you!" Sin is not master over believers because it is not master over Christ, (cf. v. 9; John 16:33).

NASB (UPDATED) TEXT: 6:15-19
 ¹⁵What then? Shall we sin because we are not under law but under grace? May it never be! ¹⁶Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? ¹⁷But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, ¹⁸and having been freed from sin, you became slaves of righteousness. ¹⁹I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification.

6:15 This second supposed question (diatribe) is similar to 6:1. Both answer different questions about the Christian's relation to sin. Verse 1 deals with grace not being used as a license to sin, while v. 15 deals with the Christian's need to fight, or resist, individual acts of sin. Also, at the same time the believer must serve God now with the same enthusiasm with which he previously served sin (cf. 6:14).

NASB, NKJV,
TEV"Shall we sin"
NRSV"Should we sin"
NJB"that we are free to sin"

The Williams and Phillips translations both translate this aorist active subjunctive as a present active subjunctive similar to v. 1. This is not the proper focus. Notice the alternate translations

1. KJV, ASV, NIV – "shall we sin?"

2. The Centenary Translation – "Shall we commit an act of sin?"

3. RSV – "are we to sin?"

This question is emphatic in Greek and expected a "yes" answer. This was Paul's diatribe method of communicating truth. This verse expresses false theology! Paul answered this by his characteristic "May it never be." Paul's gospel of the radical free grace of God was misunderstood and abused by many false teachers.

6:16 The question expects a "yes" response. Humans serve something or someone. Who reigns in your life, sin or God? Who humans obey shows who they serve (cf. Gal. 6:7-8).

6:17 "But thanks be to God" Paul often breaks out into praise to God. His writings flow from his prayers and his prayers from his knowledge of the gospel. See Special Topic: Paul's Prayer, Praise, and Thanksgiving to God at 7:25.

▣ "you were. . .you became" This is the imperfect tense of the verb, "to be," which described their state of being in the past (slaves of sin) followed by an aorist tense which asserts that their state of rebellion has ceased.

▣ "You became obedient from your heart to that form of teaching" In context, this refers to their justification by grace through faith, which must lead to daily Christlikeness.

The term "teaching" referred to Apostolic teaching or the gospel.

 

▣ "heart" See Special Topic: Heart at 1:24.

NASB"that form of teaching to which you were committed"
NKJV"that form of doctrine to which you were delivered"
NRSV, NIV"to the form of teaching to which you were entrusted"
TEV"the truth found in the teaching you received"
NJB"to the pattern of teaching to which you were introduced"

This thought is parallel to 1 Cor. 15:1 and refers to the gospel truths that these believers heard and received. The gospel is

1. a person to welcome

2. truths about that person to believe

3. a life like that person's to live!

 

▣ "form" See Special Topic below.

SPECIAL TOPIC: FORM (TUPOS)

6:18 "having been freed from sin" This is an aorist passive participle. The gospel has freed believers by the agency of the Spirit through the work of Christ. Believers have been freed both from the penalty of sin (justification) and the tyranny of sin (sanctification, cf. vv. 7 and 22). One day they will be free from the presence of sin (glorification, cf. 8:29-30).

▣ "you became the slaves of righteousness" This is an aorist passive indicative, "you became enslaved to righteousness." See Special Topic at 1:17. Believers are freed from sin to serve God (cf. vv. 14,19,22; 7:4; 8:2)! The goal of free grace is a godly life. Justification is both a legal pronouncement and an impetus for personal righteousness. God wants to save us and change us so as to reach others! Grace does not stop with individual believer's salvation (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).

6:19 "I am speaking in human terms because of the weakness of your flesh" Paul is addressing the believers at Rome. Is he addressing a local problem he had heard about (jealousy among Jewish believers and Gentile believers) or is he asserting a truth about all believers? Paul used this phrase earlier in Rom. 3:5, as he does in Gal. 3:15.

Verse 19 is parallel to v. 16. Paul repeats his theological points for emphasis.

Some would say this phrase means that Paul was apologizing for using a slave metaphor. However, "because of the weakness of your flesh" does not fit this interpretation. Slavery was not viewed as an evil by first century society, especially in Rome. It was simply the culture of its day. Two thirds of the Roman world were slaves.

▣ "flesh" See Special Topic at 1:3.

▣ "resulting in sanctification" This is the goal of justification (cf. v. 22). The NT used this term in two theological senses related to salvation.

1. positional sanctification, which is the gift of God (objective aspect) given at salvation along with justification through faith in Christ (cf. Acts 26:18; 1 Cor. 1:2; 6:11; Eph. 5:26-27; 1 Thess. 5:23; I1 Thess. 2:13; Heb. 10:10; 13:12; 1 Pet. 1:2)

2. progressive sanctification which is also the work of God through the Holy Spirit whereby the believer's life is transformed into the image and maturity of Christ (subjective aspect, cf. 2 Cor. 7:1; 1 Thess. 4:3,7; 1 Tim. 2:15; 2 Tim. 2:21; Heb. 12:10,14)

See Special Topic: Sanctification at 6:4.

Sanctification is both a gift and a command! It is a position (standing) and an activity (lifestyle)! It is an indicative (a statement) and an imperative (a command)! It comes at the beginning but does not mature until the end (cf. Phil. 1:6; 2:12-13).

NASB (UPDATED) TEXT: 6:20-23
 ²⁰For when you were slaves of sin, you were free in regard to righteousness. ²¹Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. ²²But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. ²³For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

6:20-21 This is simply stating the opposite of vv. 18 and 19. Believers can only serve one master (cf. Luke 16:13).

6:22-23 These verses form a logical progression of the wages paid by whom one serves. Thank God this discussion of sin and the believer ends on a grace focus! First is the gift of salvation through our cooperation, and then the gift of the Christian life, also through our cooperation. Both are received gifts through faith and repentance.

6:22 "you derive your benefit, resulting in sanctification, and the outcome, eternal life" The term "benefit," literally "fruit" is used in v. 21 to speak of the consequences of sin, but in v. 22 it speaks of the consequences of serving God. The immediate benefit is the believer's Christlikeness. The ultimate benefit is being with Him and like Him eternally (cf. 1 John 3:2). If there is no immediate result (changed life, cf. James 2) the ultimate result can be legitimately questioned (eternal life, cf. Matt. 7). "No fruit, no root!"

6:23 This is the summary of the entire chapter. Paul painted the choice in black and white. The choice is ours—sin and death or free grace through Christ and eternal life. It is very similar to the "two ways" of OT wisdom literature (Deut. 30:1,17; Psalm 1; Proverbs 4; 10-19; Matt. 7:13-14).

▣ "the wages of sin" Sin is personified as (1) a slave owner, (2) a military general, or (3) a king who pays wages (cf. 3:9; 5:21; 6:9,14,17).

▣ "the free gift of God is eternal life" This word, translated "free gift" (charisma) was from the root for grace (charis, cf. 3:24; 5:15, 16, 17; Eph. 2:8-9). See note at 3:24.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How are good works related to salvation (cf. Eph. 2:8-9,10)?

2. How is continual sin in the life of the believer related to salvation (cf. 1 John 3:6,9)?

3. Does the chapter teach "sinless perfection?"

4. How is chapter 6 related to chapters 5 and 7?

5. Why is baptism discussed here?

6. Do Christians retain their old nature? Why?

7. What is the implication of present tense verbals dominating v. 1-14 and aorist tense verbals in 15-23?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Life in the Spirit	Freed From Indwelling Sin	God's Saving Act	Life in the Spirit	The Life of the Spirit
8:1-11	8:1-11	8:1-4	8:1-8	8:1-11
		Life in the Flesh and in the Spirit
		8:5-8
		8:9-11	8:9-11
		The Spirit and Adoption
8:12-17	8:12-17	8:12-17	8:12-17	8:12-13
				Children of God
				8:14-17
The Glory That is To Be	From Suffering to Glory	The Hope of Fulfillment	The Future Glory	Glory As Our Destiny
8:18-25	8:18-30	8:18-25	8:18-25	8:18-25
		Human Weakness is Sustained
8:26-30		8:26-27	8:26-27	8:26-27
				God Has Called Us to Share His Glory
		8:28-30	8:28-30	8:28-30
God's Love	God's Everlasting Love	Our Confidence in God's Love	God's Love in Christ Jesus	A Hymn to God's Love
8:31-39	8:31-39	8:31-39	8:31-39	8:31-39

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This chapter is the climax of Paul's argument begun in 1:18. It starts with "no condemnation" (legal standing) and ends with "no separation" (personal fellowship). Theologically, it moves from justification through sanctification to glorification (cf. vv. 29-30).

 

B. This is Paul's theological development of God's giving of His Spirit to believers (cf. John's presentation in John 14:12-31; 16:7-16). The Spirit is the agent of the passive verb in v. 14 that relates to the gospel becoming active in the lives of fallen humans. The Spirit will abide with them and in them and will begin to form Christ in them. Chapter 8 uses the term spirit, pneuma, over 21 times while it is totally absent in chapter 7 (as well as chapters 3-6 and occurs only three times in chapters 1-2; it is difficult to be certain when pneuma refers to the human spirit or the Holy Spirit).

 

C. In life there are two perspectives (personal worldviews), two lifestyles, two priorities, two paths (the broad way and the narrow way) that humans follow, here flesh or Spirit. One leads to death; the other to life. This has traditionally been called "the two ways" of OT wisdom literature (cf. Ps. 1 and Pro. 4:10-19). Eternal life, Spirit life, has observable characteristics (i.e., after the flesh vs. after the Spirit).

 

Notice Satan's obvious absence in this entire theological context (cf. Romans 1-8). He is not mentioned in Romans until 16:20. It is mankind's fallen Adamic nature that is in focus. This was Paul's way of removing fallen mankind's excuse (i.e., "the Devil made me do it!") of supernatural temptation for their rebellion against God. Mankind is responsible!

 

D. This chapter is very hard to outline because the thought is developed by weaving several threads of truth together in recurring patterns, but without contextual units.

 

E. Verses 12-17 inform the believer about a confident faith assurance

1. The first is a changed worldview and life style accomplished through the Spirit.

2. The second is that our fear of God has been replaced by a sense of family love by the Spirit.

3. The third is an internal confirmation of our sonship by the indwelling Holy Spirit.

4. The fourth is that this confirmation is even sure in the midst of this fallen world's problems and struggles.

 

F. Verses 31-39 are a court scene, which is a typical literary technique of OT prophets. God is the Judge; Satan is the prosecutor; Jesus is the defense lawyer (paraclete); the angels are the spectators; and believing humanity is under Satanic accusations (i.e., Job 1-2; Zechariah 3).

1. legal terms

a. against us (v. 31)

b. a charge (v. 33)

c. justifies (v. 33)

d. condemns (v. 34)

e. intercedes (v. 34)

2. prosecution, "who" (vv. 31,33,34 [thrice],35)

3. God's provision in Christ (vv. 32, 34b)

4. no separation from God

a. earthly circumstances (v. 35)

b. OT quote from Ps. 44:22 (v. 36)

c. victory (vv. 37,39)

d. supernatural circumstances or agents (vv. 37-39)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 8:1-8
 ¹Therefore there is now no condemnation for those who are in Christ Jesus. ²For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. ³For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, ⁴so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. ⁵For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. ⁶For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, ⁷because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, ⁸and those who are in the flesh cannot please God.

8:1

NASB"Therefore there is now"
NKJV, NRSV"there is therefore now"
TEV"There is"
NJB"the reason, therefore"

This relates backward to the previous context. Some see it relating to 7:24-25 but it seems best to take it back farther to 3:21-7:25.

▣ "no" "No" is first in the Greek sentence. It is emphatic, "no condemnation" to those in Christ (cf. vv. 1-3), and those who walk according to the Spirit (cf. vv. 4-11). Here are both sides of the new covenant.

1. it is a free gift in Christ

2. there is a lifestyle, covenantal response required

Justification (cf. 5:1-11) is both objective (indicative) and subjective (imperative). It is both a state and a lifestyle.

▣ "condemnation" This term katakrima is not used often in the Septuagint, but it reflects the curse of noncompliance in Deut. 27:26 (cf. Deut. 27:26 quoted in Gal. 3:10 where it is equal to the "curse"). This means "punishment following a judicial sentence." It is the legal, forensic opposite of justification. It is a rare term in Paul's writings (cf. 5:16,18) and used no where else in the NT.

The concept of condemnation first occurs with Satan accusing God's people of covenant violations and later non-Israelites like Job (cf. Job 1-2). But now believers have died with Christ to the law (cf. Romans 6) and, therefore, neither the law nor Satan have grounds for accusations.

The King James Version added to verse 1, "who walk not after the flesh but after the Spirit." This phrase does not appear in many ancient Greek manuscripts in verse 1. The UBS⁴ gives it omission an "A" rating (certain). It does appear in v. 4. It is totally theologically inappropriate in v. 1, but fits perfectly in v. 4. Verses 1-3 are dealing with positional sanctification (indicative), while verses 4-11 deal with experiential sanctification (see Special Topic at 6:4) or Christlikeness (imperative, see note at 8:29). Notice the footnote on page 289 in William R. Newell's Romans Verse by Verse. (Moody, 1938).

"The Revised Version correctly omits "who walk not after the flesh but after the Spirit." Since the King James translation, over 300 years ago, many, and the best, most accurate, ancient Greek manuscripts which we have, have been recovered; and earnest, godly men have gone steadily ahead with the tedious but fruitful work of correcting errors that had crept in copying. For, as we all know, we have not the original manuscripts of Scripture: God has been pleased to withhold these from creatures so prone to idiolatry as the sons of men.

We must close verse 1 with the words "in Christ Jesus," for four reasons: (1) The evidence of the Greek manuscripts is overwhelmingly in favor of the omission of the clause "who walk not after the flesh but after the Spirit" from verse 1,-as the evidence is universally for including these words in verse 4, (2) Spiritual discernment also agrees, for the introduction of these words in verse 1 makes our safety depend upon our walk, and not upon the Spirit of God. But all in Christ Jesus are safe from condemnation, as is plainly taught throughout the epistles. Otherwise, our security depends on our walk, and not on our position in Christ. (3) The clause is plainly in proper place at the end of verse 4,-where the manner of the believer's walk, not his safety from condemnation, is described. (4) That the clause at the end of verse 1 in King James is a gloss (marginal note by some copyist) appears, not only from its omission by the great uncial manuscripts, Aleph, A, B, C, D, F, G; A, D (corr.); with some good cursives and ancient versions (see Olshausen, Meyer, Alford, J. F. and B., and Darby's excellent discussion in his Synopsis, in loc); but it also appears from the similarity of this gloss to like additions made through legal fear, found in other passages.

That God chose to have His Word translated and still authoritative is seen from the use in the New Testament of the Greek translation of the Hebrew Old Testament, the Septuagint.

We should thank God for those devoted men who have spent their lifetimes in profound study of the manuscripts God has left us, and who have given us so marvelously perfect a translation as we have. We should distinguish such scholars absolutely and forever from the arrogant "Modernists" (or, in former days, the "Higher Critics"), who undertake to tell us what God ought to say in the Bible, rather than with deep humility seeking to find out what God has said" (p. 289).

▣ "for those who are in Christ Jesus" This characteristic phrase (i.e., a locative of sphere) of Paul's is equivalent to the modern expression "personal relationship." Paul knew, loved, served, and rejoiced in Jesus. The gospel is both a message to be believed, and a Person to be welcomed. The power to live issued from his relationship with the Risen Christ, whom he met on the Damascus Road (cf Acts 9). His experience with Jesus preceded his theology of Jesus. His experience issued not in a cloistered mysticism but in aggressive missionary service (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8). To know Him is to serve Him. Mature Christianity is a message, a Person, and a lifestyle! (See note at 1:5)

8:2 "the law of the Spirit of life. . . the law of sin and of death" This could refer to

1. the contrast between the law of sin (cf. Rom. 7:10,23,25) and the new law of God (cf. Rom. 7:6,22,25)

2. "the law of love" (cf. James 1:25; 2:8,12) versus "The Mosaic Law" (cf. 7:6-12)

3. the old age versus the new age

4. old covenant versus the new covenant (cf. Jer. 31:31-34; the NT book of Hebrews)

This contrasting style is sustained.

1. the law of the Spirit of life in Christ vs. the law of sin and death, v. 2

2. according to the flesh vs. according to the Spirit, vv. 4 & 5

3. things of the flesh vs. things of the Spirit, v. 5

4. mind set on the things of the flesh vs. mind set on the things of the Spirit, v. 5

5. mind set on the flesh, vs. mind set on the Spirit, v. 6

6. in the flesh vs. in the Spirit, v. 9

7. body is dead vs. spirit is alive, v. 10

8. you must die vs. you will live, v. 13

9. not the spirit of slavery vs. the spirit of adoption, v. 15

The NASB Study Bible (p. 1645) has an interesting list on Paul's usages of the term "law" in Romans.

1. a controlling power, 8:2

2. God's law, 2:17-20; 9:31; 10:3-5

3. the Pentateuch, 3:21b

4. the whole OT, 3:19

5. a principle, 3:27

 

NASB, NRSV,
NJB"has set you free"
NKJV, TEV"had made me free"

Verses 2-3 are the theological message of chapter 6. There are several different pronouns which appear in the ancient Greek texts

1. "me" appears in manuscripts A, D, K & P

2. "you" appears in א, B, F & G

3. "us" appears later in an uncial manuscript, Ψ

The UBS⁴ compilers give "you" (singular) a "B" rating (almost certain). The UBS³ gave it a "D" rating (great difficulty).

Manuscript variants related to the pronouns "us," "you," or "me/we" are recurrent in Paul's writings.

8:3 "what the law could not do" The Mosaic Law is good and holy, but humanity is weak and sinful (cf. 7:12, 16). The verb here is really the adjective adunaton, which usually means "impossible" (cf. Matt. 19:26; Heb. 6:4,18; 10:4; 11:6), but it can mean "without strength" (cf. Acts 14:8; Rom. 15:1). The Law was incapable of providing deliverance (cf. Gal. 3:21). On the contrary, it only provided condemnation, death, and curse (cf. Galatians 3)!

▣ "weak as it was through the flesh" This is Paul's basic argument of chapter 7. The Law of God is good and holy, but sinful, fallen, rebellious mankind cannot perform its requirements. Paul, unlike the rabbis, emphasized the consequences of Genesis 3. Most rabbis attribute the instigation of evil into the world at Genesis 6.

▣ "God did: sending His own Son" What fallen mankind could not do under the Old Covenant, God did under the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-36) through Jesus (cf. Isa. 53; John 3:16). Instead of external requirements God provided an internal Spirit and a new heart and a new mind. This New Covenant is based on repentance and faith in Christ's finished work, not on human performance (cf. Eph. 2:8-9). However, both covenants expect a new lifestyle of godliness (cf. Eph. 1:4; 2:10).

▣ "in the likeness of sinful flesh" This same truth is stated in Phil. 2:7-8. Jesus had a truly human body (but no sin nature, cf. Phil. 2:7-8; Heb. 7:26). He is really one with us. He was tempted in all ways as we are yet without sin (cf. Heb. 4:15). He understands us. He intercedes for us (cf. 8:34; Heb. 7:25; 9:24).

▣ "as an offering for sin" The italicized words are implied in NJB and in the footnote of NRSV. This same concept is stated in 2 Cor. 5:21 and 1 Pet. 2:24. Jesus came to die (cf. Isa. 53:4-6,10-12; Mark 10:45). Jesus' innocent (blameless) life became a sin offering (cf. John 1:29) for all humanity (cf. Heb. 10:6,8; 13:11).

▣ "He condemned sin in the flesh" Jesus' physical death accentuated and dealt with the problem of mankind's sin nature, not just individual acts of sin (as did the Mosaic Law). It was His life, death, resurrection, and ascension that accomplished God's eternal redemptive purpose (cf. Acts 2:23; 3:18; 4:28; 13:29). He also showed us what humans can be and should be (cf. John 13:15; 1 Pet. 2:21).

8:4 This verse probably refers to the New Covenant (cf. Jer. 31:33 & Ezek. 36:26-27). It deals with two aspects of our salvation.

1. Jesus fulfilled the requirements of the Old Covenant and through faith in Him this righteousness is transferred to believers as a free gift apart from personal merit. We call this justification or positional sanctification.

2. God gives believers a new heart, a new mind, and a new spirit. We walk now in the Spirit, not in the flesh. This is called "progressive sanctification."

Christianity is a new covenant which has both rights (the gift of salvation) and responsibilities (Christlikeness, cf. 6:13).

The Jerome Bible Commentary (p. 315) makes the interesting grammatical comment that the present participle plus the mē particle denotes a conditional statement implying that an effective Christian life does not flow automatically from baptism. We as humans have a choice in salvation and a choice in Christlikeness! The Spirit leads and encourages but does not force compliance!

▣ "who do not walk according to the flesh, but according to the Spirit" This same contrast is found in Gal. 5:16-25. A judicial righteousness is to be accompanied by lifestyle righteousness. The new heart and mind of the New Covenant is not the basis of our salvation, but the result. Eternal life has observable characteristics (Matthew 7)!

8:5 Paul contrasts life in the "flesh" and in the "Spirit" in vv. 5-8 ("the deeds of the flesh," cf. Gal. 5:19-21 with "fruit of the Spirit," cf. 5:22-25). See full note at 8:2.

8:6 "the mind set on" Jews realized that the eyes and ears are the windows into the soul. Sin begins in the thought life. We become that which we dwell upon (cf. Rom. 12:1-2; Phil. 4:8)!

Paul did not exactly follow the traditional rabbinical view of the two "intents" (yetzers) in humans. For Paul the good intent was not present in fallen creation, but from conversion. For Paul it was the indwelling Holy Spirit that started the internal spiritual conflict (cf. John 16:7-14).

▣ "life" This (zoē) refers to eternal life, new age life.

▣ "peace" This term originally meant "binding together that which was broken" (cf. John 14:27; 16:33; Phil. 4:7). See Special Topic: Peace at 5:1. There are three ways the NT speaks of peace:

1. the objective truth of our peace with God through Christ (cf. Col. 1:20)

2. our subjective feeling about being right with God (cf. John 14:27; 16:33; Phil. 4:7)

3. God, uniting into one new body, through Christ, both Jew and Gentile (cf. Eph. 2:14-17; Col. 3:15)

 

p class="flushParagraph"> 8:7-11 Paul described mankind apart from God in several ways.

 

1. hostile toward God, v. 7

2. not subject to God, v. 7

3. not able to please God, v. 8

4. spiritually dead which will result in eternal death, vv.10-11

See the parallel in Rom. 5:6, 8, and 10.

8:7

NASB, NRSV"the mind set on the flesh is hostile toward God"
NKJV"the carnal mind is enmity against God"
TEV"people become enemies of God"
NJB"the outlook of disordered human nature is opposed to God"

Notice that this phrase is parallel to "the mind set on the flesh is death" of v. 6 and "those who walk according to the flesh" of v. 5. Notice, too, fallen human nature is both a mind set (worldview) and a lifestyle (cf. 7:5). See Special Topic: Flesh (sarx) at 1:3.

▣ "for it is not even able to do so" Fallen mankind not only does not choose to follow God, they are incapable of following God. Fallen mankind, unaided by the Holy Spirit, cannot respond to spiritual things (cf. Isa. 53:6; 1 Pet. 2:24-25). God must always take the initiative (cf. John 6:44,65). This does not rule out covenant choices, but it does clearly assert that humans are responders, not initiators.

8:8 "those who are in the flesh" Paul uses this phrase in two ways.

1. the physical body (cf. Rom.1:3; 2:28; 4:1; 9:3,5)

2. mankind's efforts apart from God (cf. Rom. 7:5; 8:4-5)

Here it is #2. It refers to rebellious, unbelieving humanity. See Special Topic: Flesh (sarx) at 1:3.

NASB (UPDATED) TEXT: 8:9-11
 ⁹However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. ¹⁰If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. ¹¹But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

8:9 "if" There is a series of conditional sentences in vv. 9,10,11,13 (twice),17 (twice). They are all first class conditional sentences, which are assumed true from the writer's point of view or for his literary purposes. Paul was assuming his readers in the Roman church were Christians (cf. v. 9a).

▣ "the Spirit of Christ" Persons either have the Spirit and are, therefore, believers or they do not have the Spirit and are spiritually lost. We receive all of the Holy Spirit at salvation. We do not need more of Him; He needs more of us!

The phrases "the Spirit" of 9a; "the Spirit of God" of 9b, and "the Spirit of Christ" of 9c are all synonymous.

SPECIAL TOPIC: JESUS AND THE SPIRIT

8:10 "if" This is a first class conditional (ei with an assumed indicative verb "to be"). Paul assumes his readers (i.e., the church at Rome) are

1. indwelt by Christ

2. have Christ in their midst

 

▣ "Christ is in you" The "you" is plural. The term "Christ" refers to the indwelling Son/Spirit (cf. John 14:16-17; Col. 1:27). People have the Son/Spirit or they are not Christians (cf. 1 John 5:12). For Paul, "in Christ" is theologically the same as "in the Spirit."

▣ "though the body is dead because of sin" Even Christians are going to die physically because of Adam's sin, a fallen world, and personal rebellion (cf. 5:12-21). Sin always runs its course. Spiritual death (cf. Genesis 3; Eph. 2:1) resulted in the physical death (cf. Genesis 5; Heb. 9:27, see note at 8:13). Believers live in both the new age of the Spirit (cf. Joel 2:28-29; Acts 2:16) and the old age of sin and rebellion (cf. vv. 21, 35).

▣ "yet the spirit is alive because of righteousness" There has been some disagreement among translations and commentators on whether "spirit" refers to the human spirit (cf. NASB, ASV, NIV, Williams, Jerusalem Bible), or the Holy Spirit (cf. KJV, TEV, REB, Karl Barth, C. K. Barrett, John Murray, and Everett Harrison).

The larger context expands our understanding of this brief phrase. Even those who have trusted Christ are still going to die because they live in a fallen world. However, because of the righteousness which comes through faith in Jesus they already have eternal life (cf. Eph. 2:4-6). This is the "already but not yet" tension of the Kingdom of God. The old age and the new age have overlapped in time.

▣ "Righteousness" In context this could refer to

1. the imputed righteousness (justification and positional sanctification) that comes through faith in Christ (cf. Romans 4)

2. the new life in the Spirit (progressive sanctification) which is the evidence of a redeemed life

See special topic at 1:17.

8:11 "if" See note at verse 9.

▣ "the Spirit of Him who raised Jesus from the dead dwells in you" Which Person of the Trinity indwells believers? Most Christians would answer "the Spirit." This is certainly true, but in reality, all three Persons of the Trinity indwell believers.

1. the Spirit, John 14:16-17; Rom. 8:11; 1 Cor. 3:16; 6:19; 2 Tim. 1:14

2. the Son, Matt. 28:20; John 14:20,23; 15:4-5; Rom. 8:10; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27

3. the Father, John 14:23; 2 Cor. 6:16 

This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Trinity.

1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1;Eph. 1:20; Col. 2:12; 1 Thess. 1:10)

2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)

3. God the Spirit raised Jesus (cf. Rom. 8:11

This same Trinitarian emphasis can be seen in vv. 9-11.

SPECIAL TOPIC: THE TRINITY

▣ "will also give life to your mortal bodies" The verb is a future active indicative which points toward Resurrection Day. The resurrection of both Jesus and His followers is a crucial doctrine (cf. 1 Cor. 15:1ff; 2 Cor. 4:14). Christianity asserts that believers will have a bodily existence in eternity (cf. 1 John 3:2). If Christ was raised by the Spirit (cf. 1 Cor. 15:12-21), so shall His followers (cf. v. 23).

NASB, NKJV,
NRSV, NJB
REB, NET"through His Spirit"
NRSV footnote"on account of His Spirit"
TEV"by the presence of His Spirit"

There is a manuscript variant related to the grammatical form of this phrase.

1. genitive, MSS א, A, C, P^c

2. accusative, MSS B, D, F, G

The UBS4 gives the genitive a "B" (almost certain) rating.

NASB (UPDATED) TEXT: 8:12-17
 ¹²So then, brethren, we are under obligation, not to the flesh, to live according to the flesh- ¹³for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. ¹⁴For all who are being led by the Spirit of God, these are sons of God. ¹⁵For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" ¹⁶The Spirit Himself testifies with our spirit that we are children of God, ¹⁷and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.

8:12 "So then" Paul continues to draw out the implications of his presentation of vv. 1-11.

▣ "we are under obligation" This is the other side of Christian freedom (cf. 14:1-15:13). This is the conclusion drawn from the discussion of sanctification in vv. 1-11, which is both positional (indicative) and progressive (imperative, see Special Topic at 6:4). It also clearly shows that believers still must struggle with the old fallen nature (i.e., 6:12,19; 7:7-24; 1 Cor. 6:18-19; Eph. 6:10-19). There is a choice to be made (initial faith) and continuing choices to be made (lifestyle faith)!

8:13 "if" There is series of conditional sentences in vv. 9,10,11,13 (twice), and 17 (twice). They are all first class conditional sentences, which are assumed true from the writer's point of view or for his literary purposes. Paul assumed his readers in the Roman church were Christians living by the Spirit. But there is a contingency (i.e., human cooperation).

▣ "you are living according to the flesh, you must die" Both verbals in v. 13 are present tense, which speaks of continual action. The Bible reveals three stages of death.

1. spiritual death (cf. Gen. 2:17; 3:1-7; Eph. 2:1)

2. physical death (cf. Genesis 5)

3. eternal death (cf. Rev. 2:11; 20:6,14; 21:8)

The one spoken of in this passage is the spiritual death of Adam (cf. Gen. 3:14-19) that resulted in the physical death of the human race (cf. Genesis 5).

Adam's sin brought death into human experience (cf. 5:12-21). Each of us has chosen to participate in sin volitionally. If we choose to remain in it, it will kill us "eternally" (cf. Rev. 20:6, 14, "the second death"). As Christians we must die by a faith identification with Christ to sin and self and live to God (cf. Romans 6).

▣ "if by the Spirit you are putting to death the deeds of the body, you will live" Assurance of believers' salvation is validated or demonstrated by their Christian lifestyle (cf. the NT books of James and 1 John). Believers do not live this new life in their own effort, but by the agency of the Spirit (cf. v.14). However, they must daily yield themselves to His control (cf. Eph. 5:17-18; 6:10-18).

In this context "the deeds of the body" are seen as the life of the old sinful age (cf. Gal. 5:19-21). This is not a repudiation of the eternality of bodily existence (cf. 8:23), but the contrast between the indwelling Spirit (new age) and the continuing spiritual struggle with sin (old age).

8:14 "all who are being led by the Spirit of God" This is a present passive participle, which denotes continual guidance from the Spirit. The Spirit woos us to Christ (cf. John 6:44,65) and then forms Christ in us (cf. v. 29-30). There is more to Christianity than a decision. It really is an ongoing discipleship (cf. Matt. 28:19) that begins with a decision (cf. 10:9-13; John 1:12; 3:16). This does not refer to special events, times, or ministries, but daily activities.

▣ "sons of God" This plural phrase was used in the OT for angels and rarely for humans (see Special Topic online at www.freebiblecommentary.org ). The singular was used of Adam, Israel, her King, and the Messiah. Here it refers to all believers (cf. Gal. 4:6-7). In v. 14 the Greek term huioi (sons) is used, in v. 16, tekna (children). They are used synonymously in this context. Believers are no longer slaves but family members (cf. vv. 15-17; Gal. 4:7).

8:15 "a spirit" This verse, like v. 10, is ambiguous. It can refer to redeemed mankind's new spirit in Christ or the Holy Spirit. Both are found in verse 16.

There are several places in Paul's writings where this grammatical construction is used to describe what the Holy Spirit produces in the individual believer.

1. here "not a spirit of slavery," "a spirit of adoptions, v. 15

2. "a spirit of gentleness," 1 Cor. 4:21

3. "a spirit of faith (faithfulness), 2 Cor. 4:13

4. "a spirit of wisdom and of revelation," Eph. 1:17

5. "not a spirit of timidity," 2 Tim. 1:7

There are several places, especially in 1 Corinthians, where Paul uses pneuma to refer to himself (cf. 1 Cor. 2:11; 5:3,14; 7:34; 16:8; and Col. 2:5). In this context surely vv. 10 and 15 fit this category best.

▣ "of slavery leading to fear again" The characteristic of the old nature is fear (cf. Heb. 2:15). The characteristic of the new nature is described in vv. 14-17.

▣ "adoption as sons" Roman law made it very difficult to adopt, but once done, it was permanent (cf. Gal. 4:4-6). This metaphor supports the theological truth of the security of the believer (see Special Topic at 5:2). A natural son could be disinherited or even killed, but not an adopted one. This was one of Paul's favorite familial metaphors to describe salvation (cf. vv. 15, 23). John and Peter used another familial metaphor, "born again" (cf. John 3:3; 1 Peter 1:3,23). For the full note see Galatians 4:5 online at www.freebiblecommentary.org .

▣ "Abba" This Aramaic term was what children called their fathers at home ("daddy" or "papa"). Jesus and the Apostles spoke Aramaic (cf. Mark 5:41; 14:36; 1 Cor. 16:22). Believers can now come to the Holy God by means of the blood of Christ, through the indwelling Spirit with a firm faith and family confidence (cf. Mark 14:36; Gal. 4:6). Isn't it amazing that fallen humanity can call God, Father, and that the eternal Holy One would desire this! See SPECIAL TOPIC: FATHER at 1:7.

8:16 "The Spirit, Himself" The Greek word for Spirit is neuter, therefore, KJV translated this as "the Spirit, itself," but the Spirit is a person; He can be grieved (cf. Eph. 4:30; 1 Thess. 5:19), so "Himself" is a better translation. See Special Topic: The Personhood of the Spirit at 8:27.

▣ "testifies with our spirits that we are children of God" As noted in v. 13, one aspect of faith assurance is the believers' changed and changing lives (cf. the NT books of James and 1 John). Another aspect of assurance is that the indwelling Spirit has replaced the fear of God with family love (cf. 1 John 4:17-18).  Note the RSV and NRSV translations and punctuation, "when we cry, Abba! Father! It is the Spirit Himself bearing witness with our spirits that we are children of God" (cf. Gal. 4:6). This implies that the assurance comes when believers can call God, Father, by the Spirit.

The internal witness of the Spirit is not audible, but practical.

1. guilt over sin

2. desire to be like Christ

3. desire to be with the family of God

4. hunger for God's word 

5. sense a need to do evangelism

6. sense a need for Christian sacrificial giving

These are the kinds of internal desires that provide a faith evidence of conversion.

Assurance of salvation has been turned into a denominational issue.

1. Roman Catholic theology denies the possibility of assurance in this life but bases confidence in one being a member of the "true" church

2. John Calvin (Reform tradition) based assurance on election (predestination), but one could not know for sure until after this life on Judgment Day

3. John Wesley (Methodist tradition) based assurance on a perfect love (living above known sin)

4. most Baptists have tended to base assurance on the biblical promises of free grace (but ignoring all the warnings and admonitions).

There are two dangers related to the NT paradoxical presentation of Christian assurance.

1. the overemphasis on "once saved, always saved"

2. the overemphasis on human performance in retaining salvation.

Hebrews 6 clearly teaches "once out, always out." Human effort (good works) does not keep believers saved (cf. Gal. 3:1-14). But good works are the goal of the Christian life (cf. Eph. 2:10). They are the natural result of meeting God and having the indwelling Spirit. They are evidence of one's true conversion.

Assurance is not meant to soften the Bible's call to holiness! Theologically speaking, assurance is based on the character and actions of the Triune God.

1. the Father's love and mercy

2. the Son's finished sacrificial work

3. the Spirit's wooing to Christ and then forming Christ in the repentant believer

The evidence of this salvation is a changed worldview, a changed heart, a changed lifestyle and a changed hope! It cannot be based on a past emotional decision that has no lifestyle evidence (i.e., fruit, cf. Matt. 7:15-23; 13:20-22; John 15). Assurance, like salvation, like the Christian life starts with a response to God's mercy and continues that response throughout life. It is a changed and changing life of faith!

▣ "testifies" This is another syn compound. The Spirit co-witnesses with the believer's spirit. Paul uses this compound term in 2:15; 8:16 and 9:1.

8:17 "if" There is a series conditional sentences in vv. 9,10,11,13 (twice), and 17 (twice). These are all first class conditional sentences which are assumed true from the author's perspective or for his literary purposes. Paul assumed his readers in the Roman church were Christian.

▣ In this verse there are three compound words using syn, which means "joint participation with"

1. believers share heirship with Christ

2. believers share sufferings with Christ

3. believers will share glory with Christ

There are more syn compounds in vv. 22 (twice), 26,28. Eph. 2:5-6 also has three syn compounds which describe the believer's life in Christ.

▣ "heirs" This is another family metaphor to describing believers (cf. 4:13-14; 9:8; Gal. 3:29). See Special Topic following.

SPECIAL TOPIC: BELIEVERS' INHERITANCE

▣ "fellow heirs" This is another sun compound. Paul coins many of these new terms in chapter 8 to emphasize the shared death and life of Christ and the believers.

1. co-heirs, v. 17

2. co-suffered, v. 17

3. co-glorified, v. 17

 

NASB, NKJV"if indeed we suffer with Him"
NRSV"if, in fact, we suffer with him"
TEV"for if we share Christ's sufferings"
NJB"sharing his sufferings"

Suffering is the norm for believers in a fallen world (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom.5:3-4; 8:17; 2 Cor. 4:16-18; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 4:12-19). Jesus set the pattern (cf. Heb. 5:8). The rest of this chapter develops this theme. See SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? At 5:3.

▣ "glorified with Him" In John's writings whenever Jesus talked of His death, He called it "being glorified." Jesus was glorified by His suffering. Believers, positionally and often experientially, share Jesus' life events (cf. Romans 6). See Special Topic: Reigning in the Kingdom of God at 5:17-18.

NASB (UPDATED) TEXT: 8:18-25
 ¹⁸For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. ¹⁹For the anxious longing of the creation waits eagerly for the revealing of the sons of God. ²⁰For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope ²¹that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. ²²For we know that the whole creation groans and suffers the pains of childbirth together until now. ²³And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. ²⁴For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? ²⁵But if we hope for what we do not see, with perseverance we wait eagerly for it.

8:18 "consider" This is literally "add it up." This is a present middle indicative. Paul continues to consider the implications of Christian suffering. This was an accounting term for arriving at a carefully researched conclusion. This is a recurrent theme in Romans (see note at 2:3). Believers must live in the light of the spiritual truths they understand.

▣ "the sufferings" We get some idea of the sufferings involved in serving Christ from 1 Cor. 4:9-12; 2 Cor. 4:7-12; 6:4-10; 11:24-27; Heb. 11:35-38.

▣ "of this present time" The Jews believed that the history of the world was divided into two ages, the current evil age and the age of righteousness to come (cf. Matt. 12:32; Mark 10:30). The OT expected the coming Messiah to set up this new age of righteousness. However, the two comings of Christ, one as Savior (incarnation) and the second as Lord (Second Coming), caused the overlapping of these two ages. Believers live in the tension between "already" and "not yet" of the Kingdom of God. See Special Topic: This Age and the Age to Come at 12:2.

▣ "worthy. . .glory" Both of these terms are related to the OT concept of weight-heavy was valuable. "Worthy" was from a commercial term that meant "to weigh as much as." The Hebrew term "glory" was also from a root "to be heavy," in the sense of being valuable, like gold. See full note at 3:23.

The term "glory" in Paul's writings had an eschatological orientation (cf. 2 Cor. 4:16-18). It referred to the splendor and power of the returning glorified exalted Christ (cf. Col. 3:4). See SPECIAL TOPIC: GLORY (DOXA) at 3:23.

▣ "that is to be revealed to us" This passive (deponent) voice referred to the agency of God or the Spirit (cf. v. 20). Believers live in this life by faith not sight (cf. v. 24; 1 Cor. 2:9; 13:12; 2 Cor. 5:7; Heb. 11:1).

The word is used several times in Romans by Paul and emphasizes that truth is from God, not a discovery of humans.

1. the verb

a. 1:17 - the righteousness of God has been revealed (present passive indicative)

b. 1:18 - the wrath of God has been revealed (present passive indicative)

c. 8:18 - the coming glory to be revealed (aorist passive infinitive)

2. the noun

a. 2:5 - in the day of wrath and revelation of the righteous judgment of God

b. 8:19 - creation waits eagerly for the revealing of the sons of God

c. 16:25 - according to the revelation of the mystery

 

8:19 "the anxious longing of the creation waits eagerly" The physical creation is personified as a person with an outstretched neck searching the horizon. Creation was negatively affected when Adam and Eve rebelled (cf. Gen. 3:17-19). All creation will ultimately be redeemed (except for rebellious angels, unbelieving humans, and their prepared place of isolation, cf. Bruce Corley and Curtis Vaughan, Romans, p. 95, footnote 46).

The verb "waits eagerly" (present middle [deponent] indicative) appears three times in this context.

1. v. 19 - creation waits eagerly for the new age

2 v. 23 - believers wait eagerly for new bodies

3. v. 25 - believers wait eagerly in hope of the new age

Paul uses this same verb in a similar sense in 1 Cor. 1:7; Gal. 5:5; Phil. 3:20. The Second Coming is not a fearful event for believers, but a family reunion!

SPECIAL TOPIC: NATURAL RESOURCES

▣ "for the revealing" This term meant "to pull back the curtain" so as to disclose or inform. It is also the title of the last book of the New Testament, "the Apocalypse." The Second Coming is often referred to as a revelation or coming (cf. 1 Cor. 1:7-8; 1 Peter 17,13).

▣ "the sons of God" This was a common familial metaphor used to describe Christians (cf. 8:14,16). It speaks of God as Father and Jesus as His unique son (cf. John 1:18; 3:16,18; Heb. 1:2; 3:6; 5:8; 7:28; 1 John 4:9).

In the OT Israel was God's son (cf. Hosea 11:1), but also the King was God's son (cf. 2 Sam. 7). This concept was first mentioned in the NT in Matt. 5:9 (also cf. John 1:12; 2 Cor. 6:18; Gal. 3:26; 1 John 3:1,10; Rev. 21:7).

8:20

NASB, NKJV,
NRSV"for the creation was subjected to futility"
TEV"For creation was condemned to become worthless"
NJB"It was not for any fault on the part of creation that it was made unable to attain its purpose"

This could be translated "vanity." It is used in several senses in the Septuagint-meaningless, worthless, useless, false gods (idols), and emptiness. All creation became useless for God's intended purpose (cf. Gen. 3:17-19; Isa. 24:3-8), but one day God will remove the curse of the Fall (cf. Rev. 22:3). This is not the world that God intended it to be!

▣ "but because of Him who subjected it, in hope" The verb is aorist passive and apparently refers to God (cf. NASB, NKJV, TEV). He subjected physical creation to futility

1. because of human rebellion

2. as an attempt to turn mankind to Himself (cf. Deuteronomy 27-29)

This purposeful futility will only be for a period of time (cf. Rom. 11:11-32). Redeemed humanity has a promised physical future (body and world).

God foreknew Adam's rebellion. He allowed it to occur and chose to work with a fallen mankind in a fallen world. This is not the world that God intended it to be. This is not the world it will one day be (cf. 2 Pet. 3:10; Rev. 21:1-3). See notes on "hope" at 5:2.

8:21 "creation itself also will be set free from its slavery to corruption" Nature will be a part of eternity (cf. Isa. 11:6-10). Heaven is coming back to a recreated earth (cf. Matt. 5:18; 24:35; 2 Pet. 3:10; Rev. 21:1). The future may well be a return to Eden's bliss; fellowship between God and mankind, individual to individual, mankind to animals, and mankind to the earth! The Bible begins with God, mankind, and the animals (i.e., Isa. 11:6-9) in fellowship and harmony in a garden setting (cf. Gen. 1-2) and the Bible ends in a similar way (cf. Revelation 21-22).

▣ "corruption" See Special Topic at 1:23.

▣ "into the freedom of the glory of the children of God" In v. 14 believers are called "the sons of God," in v. 16 "the children of God," and inv. 17 "heirs of God." In v. 18 the eschatological glory of God is revealed to believers. Now in 19 creation waits for the revealing of the sons of God because it will share their eschatological glory (cf. v. 21). This restoration of creation, and especially humans, will allow the original purpose of creation to be fulfilled-God and humanity (made in His image) in intimate fellowship.

8:22 "the whole creation groans" This is another of Paul's syn compounds, "groan together with." He must have coined many of them. Possibly he was alluding to Jer. 12:4,11 (cf. Deut. 27-29), where the land of Israel mourns because of the desolation caused by human sin.

Notice that "groaning" is mentioned three times in this context.

1. creation groans (present active indicative) for the coming of the new age, v. 22 (cf. vv. 19-21)

2. believers groan for their full and complete salvation (i.e., a new body, cf. 2 Cor. 5:2,4), v. 23

3. the Spirit who gives Himself as the first fruit of the new age also groans (prays for, present active indicative) believers, v. 26

 

▣ "suffers the pains of childbirth" In Jewish circles this concept was often called "the birth pains of the new age" (cf. Mark 13:8). The dawn of the new day of righteousness will not be without problems. The moral and spiritual conditions of this fallen planet will become worse and worse (cf. Matthew 24; Mark 13; Luke 21; 2 Thess. 2:1-12; and also note the seven seals, trumpets, and bowls of Revelation 5-18). However, the pains of childbirth are pains of hope and joy in the coming birth, so too, the new age!

8:23 "we ourselves. . .we ourselves. . .ourselves" The pronouns are emphatic and repeated.

▣ "the first fruits of the Spirit" This term (aparchē) is theologically analogous to "the seal of the Spirit" in 2 Cor. 1:22; and "the pledge of the Spirit" in 2 Cor. 5:5; and Eph. 1:14.

The first fruits in the OT were a promise of the harvest to come. They symbolized God's ownership of all the harvest (i.e., Deut. 26:1-11). The Spirit is the first fruits of the new age, as Jesus was the first fruits of the resurrection (cf. 1 Cor. 15:20). Believers, as God's children, even now experience something of the joys of heaven by means of the Holy Spirit who dwells with them and in them. This is the "already" but "not yet" tension of the overlapping of the two Jewish ages. Believers are citizens of heaven and dwellers on earth!

▣ "we ourselves, groan within ourselves" This seems to refer to the dialectic tension between "the already" and "the not yet" of the overlapping of the two Jewish ages (see Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth, pp. 145-148). The Kingdom of God is present but not consummated. Believers have resurrection life, yet they are still going to die physically (cf. II Cor. 5:2-4). We are saved from sin but we still struggle with sin (Romans 7; Eph. 6:10-18).

▣ "waiting eagerly for our adoption as sons" Adoption is Paul's favorite familial metaphor for salvation (cf. v. 15). Believers' salvation is a process that starts with an initial decision of repentance and faith and develops into a growing Christlikeness. Believers will not be fully saved until Resurrection Day (cf. v. 30 and 1 John 3:2).

The term "adoption" is omitted in some Greek manuscripts (cf. MSS P⁴⁶, D, F, G, and some Old Latin versions. However, it is included in א, A, B, C, some Old Latin, the Vulgate, Syriac, Coptic, and Armenian versions. The UBS⁴ rates its inclusion as "A"(certain).

▣ "the redemption of our body" This term means "to buy back." This concept was used in the OT to describe someone being set free from slavery by a relative (go'el). It came to be used metaphorically for God's deliverance of fallen mankind from the slavery of sin. The price paid was the sinless life of the incarnate Son. See Special Topic at 3:24.

Christianity, like Judaism (cf. Job 14:14-15; 19:25-26; Dan. 12:2), asserts that believers will have a physical (though not necessarily humanoid, cf. 1 Cor. 15:35-49) body in eternity. Believers' spiritual bodies will be perfectly prepared for life in the new age, life in intimate fellowship with God.

8:24 "in hope we have been saved" This is an aorist passive indicative. As v. 23 refers to our future salvation, v. 24 refers to our past salvation through the agency of the Spirit. The NT used several verb tenses to describe salvation (see Special Topic at 10:4).

1. aorist, Acts 15:11 (Rom. 8:24; 2 Tim. 1:9; Titus 3:5; and Rom. 13:11 combine the aorist with a future orientation)

2. perfect, Eph. 2:5,8

3. present, 1 Cor. 1:18; 15:2; 2 Cor. 2:15; 1 Pet. 3:21; 4:18

4. future (in verb tense or contextual inference), Rom. 5:9,10; 10:9; 1 Cor. 3:15; Phil. 1:28; 1 Thess. 5:8-9; Heb. 1:14; 9:28.

Therefore, salvation begins with an initial faith decision and issues in a process of lifestyle faith that will one day be consummated in sight (cf. 1 John 3:2).

8:25 "hope" See Special Topic below.

SPECIAL TOPIC: HOPE

▣ "with perseverance" This term hupomonē was also used in 5:3 and 15:4-5. Believers' salvation is in the process of maturity and will one day be consummated. Perseverance (cf. Rev. 2:8,11,17,26; 3:5,12,21; 21:7) is the needed biblical balance to the overemphasis on "initial salvation." Most biblical truths (i.e., Eastern Literature, see Special Topic at 3:27) are expressed in dialectical, tension-filled pairs.

SPECIAL TOPIC: THE NEED TO PERSEVERE

NASB (UPDATED) TEXT: 8:26-27
 ²⁶In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; ²⁷and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.

8:26 "in the same way" This links the Spirit's ministry of intercession with "the groaning and hoping" mentioned in vv. 18-25.

▣ "the Spirit also helps" This is a present middle (deponent) indicative. The verb has a double compound, syn (cf. v. 28) and anti. It s best translated "take hold with." This term is found only here and in Luke 10:40. The whole Triune God is for believers. The Father sent the Son to die on mankind's behalf (cf. John 3:160, and He now also intercedes for us (cf. v. 34; Heb. 7:25; 9:24; 1 John 2:1). The Spirit brings fallen mankind to Christ and forms Christ in them (cf. John 16:8-15). However, the verb "helps," which meant "to take hold of with someone," implied that believers also have a part in an appropriating the Spirit's help (intercession).

▣ "weakness" This noun is used by Paul in several senses (BAGD, p. 115).

1. bodily weakness or sickness, 2 Cor. 11:30; 12:5,9,10; Gal. 4:13; 1 Tim. 5:23

2. human situation, 1 Cor. 15:43; 2 Cor. 13:4

3. figure for

a. timidity, 1 Cor. 2:3

b. judgment, Rom. 6:19

c. lack of religious insight, Rom. 8:26

The verb is used in similar ways.

1. bodily weakness, Phil. 2:26-27; 2 Tim. 4:20

2. human situation, Rom. 8:3; 2 Cor. 11:21; (note Matt. 8:17; quote of Isa. 53:4)

3. figure for

a. religious or moral weakness, Rom. 14:2; 1 Cor. 8:11-12

b. weak in faith, Rom. 4:19; 14:1

c. fainthearted and fearful, 2 Cor. 11:29

Remember context determines meaning within a semantic parameter. Lexicons only list the possible connotations and usages.

▣ "the Spirit Himself intercedes for us with groanings too deep for words" Believers groan in their fallenness and the Spirit groans in intercession for them. The Spirit within the redeemed prays for them, and Jesus at the right hand of God also prays for them, (cf. vv. 27,34; Heb. 7:25; 9:24; 1 John 2:1). This intercession empowers the believer to pray (cf. v. 15; Gal. 4:6). This passage in context does not refer to the spiritual gift of speaking in tongues, but the Spirit's intercession to the Father on believers' behalf.

NASB, NRSV"too deep for words"
NKJV"which cannot be uttered"
TEV"that words can not express"
NJB"that cannot be put into words"

This word is the common word for "speaking," "language" (cf. 1 Cor. 13:1) with the alpha privative. It occurs only here in the NT. Another form of the word is used in Mark's Gospel for dumb/mute people (cf. 7:37; 9:17,25).

▣ "intercedes" See Special Topic: Paul's Use of Huper Compounds at 1:30.

8:27 "He who searches the heart" This was a recurrent theme in the OT (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 20:27; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8). God truly knows us and still loves us (cf. Psalm 139).

▣ "He intercedes for the saints" The Spirit's tasks were clearly spelled out in John 16:2-15. One of them is intercession.

The term "saints" was always plural except in Phil. 4:21where it also referred to all believers. Christians are members of the family of God, the body of Christ, the new temple built from individual believers. This is a needed theological balance to western (American) individualism. See SPECIAL TOPIC: SAINTS at 1:7.

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

NASB (UPDATED) TEXT: 8:28-30
 ²⁸And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. ²⁹For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; ³⁰and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

8:28 "And we know" This verb (oida) occurs four times in this context.

1. believers know that all creation groans (v. 22)

2. believers do not know how to pray (v. 26)

3. the Father knows the hearts of humans and the mind of the Spirit (v. 27)

4. believers know that all things work together for good (v. 28)

 

NASB, TCNT"God causes all things"
NKJV, NRSV,
NET"all things"
TEV, NIV"in all things God works"

The textual question is how many times does "Theos" (or "Theon") appear in this verse?

There is no manuscript variant related to the phrase "to those who love God," but there is a variant related to the phrase "all things work together for good."

1. Some manuscripts add "ho Theos" after the verb, P⁴⁶, A, B, 81, and some Coptic and Ethiopian versions.

2. Most manuscripts omit it, א, C, D, F, G, and the Vulgate, Peshitta, Armenian versions. The UBS⁴ rates its omission as "B" (almost certain).

The NASB includes it to stress the point of divine activity. It is possible from the context that the Spirit's agency is indented (cf. v. 27; NEB, REB).

▣ "to work together for good" This is present active indicative. This is another compound with syn (cf. v. 26). Therefore, it literally means "all things continue to work in cooperation with one another for the good." This is a difficult concept in a world of evil and suffering (two helpful books on this subject is The Goodness of God by Wenham and Hannah Whithall Smith, The Christian's Secret of a Happy Life). The "good" here is defined in v. 29 as "conformed to the image of His Son." Christlikeness, not prosperity, fame or health, is God's unalterable plan for every believer.

▣ "to those who love God, to those who are called according to His purpose" These are two present active participles. These are two conditions which continue to allow the believer to view life, regardless of the circumstances, in a positive light (cf. v. 15). Again notice the twin covenantal aspects of human freedom ("love") and God's sovereignty ("called").

The term "purpose" in connection to God's eternal plans is found in Rom. 9:11; Eph. 1:11; 3:11; and 2 Tim. 1:9. God has an eternal redemptive plan for fallen humanity. See SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at 1:5.

8:29-30 The verbs in these verses are all aorist active indicatives. They form a chain from before time until time is no more. God knows us and is still for us and wants us to be with Him. This is a corporate, not individual, context. The final act of glorification is still future, but in this context it is stated as an accomplished event.

8:29 "foreknew" Paul used this term twice, here and 11:2. In 11:2 it referred to God's covenant love for Israel before time. Remember that the term "know" in Hebrew related to intimate, personal relationship, not to facts about someone (cf. Gen. 4:1; Jer. 1:5). Here it is included in a chain of events (cf. vv. 29-30). This term is linked with predestination. However, it must be stated that God's foreknowledge is not the basis of election because if that were so, then election would be based on fallen humanity's future response, which would be human performance. This term was also found in Acts 26:5; 1 Pet. 1:2,20 and 2 Pet. 3:17.

▣ "predestined" The terms "foreknow" (proginōskō) or "predestine" (proorizō) are both compounds with the preposition "before" (pro) and therefore, should be translated "to know before," "to set bounds before," or "mark off before."

The definitive passages on predestination in the NT are Rom. 8:28-30; Eph. 1:3-14 and Romans 9. These texts obviously stress that God is sovereign. He is in total control of all things, including human history. There is a preset divine redemption plan being worked out in time. However, this plan is not arbitrary or selective. It is based not only on God's sovereignty and foreknowledge, but on His unchanging character of love, mercy and undeserved grace.

We must be careful of our western (American) individualism or our evangelical zeal coloring this wonderful truth. We must also guard against being polarized into the historical, theological conflicts between Augustine versus Pelegius or Calvinism versus Arminianism.

Predestination is not a doctrine meant to limit God's love, grace, and mercy nor to exclude some from the gospel. It is meant to strengthen believers by molding their worldview. God is for all mankind (cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9). God is in control of all things. Who or what can separate us from Him (cf. Rom. 8:31-39)? Predestination forms one of two ways to view life. God views all history as present; humans are time bound. Our perspective and mental abilities are limited. There is no contradiction between God's sovereignty and mankind's free will. It is a covenantal structure. This is another example of biblical truth given in dialectical tension (see SPECIAL TOPIC: EASTERN LITERATURE at 3:27. Biblical doctrines are usually presented from different perspectives. They often appear paradoxical. The truth is a balance between the seemingly opposite pairs. We must not remove the tension by picking one of the truths. We must not isolate any biblical truth into a theological system unrelated to a specific context.

It is also important to add that the goal of election is not only heaven when we die, but Christlikeness now (cf. Eph. 1:4; 2:10)! We were chosen to be "holy and blameless." God chooses to change us so that others may see the change and respond by faith to Him in Christ. Predestination is not a personal privilege but a covenantal responsibility!

 

▣ "to become conformed to the image of His Son" This is a major truth of this passage. This is the goal of Christianity (cf. 8:9; 2 Cor. 3:118; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3; 1 Pet. 1:15). Holiness is God's will for every believer. God's election is to Christlikeness (cf. Eph. 1:4), not a special standing. The image of God which was given to humanity in creation (cf. Gen. 1:26; 5:1,3; 9:6) is to be restored (cf. Col. 3:10). See note at 8:21 and SPECIAL TOPIC: CALLED at 1:6.

▣ "that He might be the firstborn among many brethren" In Psalm 89:27 "first-born" is a title for the Messiah. In the OT the first born son had preeminence and privilege. The term was used in Col. 1:15 to show Jesus' preeminence in creation and in Col. 1:18 and Rev. 1:5 to show Jesus preeminence in resurrection. In this text believers are, through Him, brought into His preeminence!

This term does not refer to Jesus' incarnation, but to Him as the head of a new race (cf. 5:12-21), the first in a series, the trail blazer of our faith, the channel of the Father's blessing to the family of faith! See Special Topic below.

SPECIAL TOPIC: FIRSTBORN

8:30 "glorified" God is often described in the Bible by the term "glory." The term came from a commercial root word that meant "heavy" and by implication, valuable, like gold. See Special Topic at 3:23. Theologically God is redeeming fallen mankind through a series of steps listed in vv. 29-30. The last step is "glorification." This will be the believers' complete salvation. It will occur on Resurrection Day when they are given their new spiritual bodies (cf. 1 Cor. 15:50-58) and are united fully with the Triune God and each other (cf. 1 Thess. 4:13-18; 1 John 3:2).

Often the process mentioned in vv. 29-30 is put into theological categories.

1. justification, v. 30 - freed from the penalty of sin (adoption, heirs, vv. 16-17)

2. sanctification (i.e., "conformed to the image of His Son"), v. 29 - freed from the power of sin (Christlike living)

3. glorification, v. 30 - freed from the presence of sin (i.e., heaven)

 

NASB (UPDATED) TEXT: 8:31-39
 ³¹What then shall we say to these things? If God is for us, who is against us? ³²He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? ³³Who will bring a charge against God's elect? God is the one who justifies; ³⁴who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. ³⁵Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? ³⁶Just as it is written, "For Your sake we are being put to death all day long; We were considered as sheep to be slaughtered." ³⁷But in all these things we overwhelmingly conquer through Him who loved us. ³⁸For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, ³⁹nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

8:31 "What then shall we say to these things" This was a favorite phrase with Paul which reflects his diatribe form of presentation (cf. 3:5; 4:1; 6:1; 7:7; 9:14,30). This question relates to the previously given truths. It is uncertain how far back it refers. It could refer to 3:21-31 or 8:1 or 8:18. Because of the use of "therefore" in 8:1 and the context, 8:18 is probably a good guess.

▣ "If" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Amazing, amidst all our struggles with sin, God is for us!

▣ "who is against us" The pronoun "who" is repeated in vv. 33,34,35. It refers to Satan (who is not mentioned by name until 16:20). This paragraph, from 31-39, is using the OT literary technique of the Prophets, a court case (cf. Micah 1, 6). YHWH takes His people to court for spiritual adultery. It is an allusion to Isa. 50:8-9.

Notice the legal terms: "against," v. 31; "a charge," v. 33; "justifies," v. 33; "condemns," v. 34; and "intercedes," v. 34. God is the Judge. Christ is the defense lawyer. Satan is the prosecuting attorney (but he is silent). Angels fill the court room as observers (cf. 1 Cor. 4:9; Eph. 2:7; 3:10).

8:32 "He who did not spare His own Son" God the Father has given fallen mankind His best. He will not leave believers now nor give them less (cf. John 3:16; Rom. 5:8). How off target is the concept of a vindictive OT God and a loving Jesus! This ultimate gift is reflected in God's statement to Abraham in Gen. 22:12, 16. The rabbis used this OT passage to support the doctrine of substitutionary atonement for Abraham's seed.

▣ "but delivered Him over for us all" The word "all" in this text is significant. Jesus died for the sins of the world (cf. Luke 2:10-11; John 3:16; 4:42; 11:51; 1 Tim. 4:10; 1 John 2:2; 4:14). It reflects the Adam-Christ typology of 5:12-21. Jesus' death solved the sin problem. Now it is a "believe and receive" problem.

▣ "freely give us all things" This verb is from the Greek root for grace. "All things" refers to v. 17. See note at 3:24.

8:33-34 "charge. . .justifies. . .condemns. . .intercedes" These are all legal terms. Verses 31-39 are a court scene in heaven. This may be an allusion to Isaiah 50:8-9.

8:33 "God's elect" Jesus is God's elect man for all humans (Barth). The clearest and fullest passages on this truth in the NT are Eph. 1:3-4 and Rom. 9:14-26. The Father chose Jesus to choose all mankind. Jesus is God's "yes" to fallen mankind's "no!"

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE

8:34 This verse lists several reasons why there is "no condemnation" (cf. v. 1).

1. He died

2. He was raised

3. He is at God's right hand

4. He intercedes for believers

Jesus' death paid the penalty for our sin (cf. Isaiah 53; Mark 10:45; II Cor. 5:21). Jesus' resurrection shows the Father's acceptance of the Son's ministry and gives hope (the first fruit of those who are asleep) in the face of persecution and death. Jesus' glorification at the Father's right hand and intercession for believers gives them courage to fight the good fight of faith.

▣ "right hand of God" This is an anthropomorphic metaphor (see Special Topic at 1:18). God does not have a physical body. He is "spirit." This metaphor speaks of the place of power, authority and preeminence. Paul does not use the expression often (cf. Eph. 1:20; Col. 3:1). Paul may have been quoting an early Christian creed in v. 34 (cf. Phil. 2:6ff.; 1 Tim. 3:16).

▣ "intercedes" Jesus' ministry continues. Jesus intercedes for us (cf. Heb. 4:4-16; 7:25; 9:24; 1 John 2:1) as does the Spirit (vv. 26-27). This is from the term paraclete, which is used of the Spirit in John 14:16 and of the Son in 1 John 2:1. This is another allusion to the suffering servant song (cf. Isa. 53:12).

8:35 "the love of Christ" This is either subjective or objective genitive. This can either be (1) Christ's love for believers or (2) believers love for Christ. Number 1 fits this context best (and 2 Cor. 5:14) because believers' love for Christ comes and goes, but Christ's love for us is sure and stable.

There is a Greek manuscript variant connected with this phrase.

1. One ancient Greek text has "the love of God" (cf. MS א).

2. One ancient manuscript combines them together, "the love of God in Christ" (cf. MS B).

3. The UBS⁴ compilers give "the love of Christ" and "A" rating (certain). It appears in MSS C, D, F, G, and most Old Latin versions and the Vulgate and Peshitta.

 

▣ "shall tribulation, or distress, or persecution" Christians will have problems in this world, but neither these problems nor the evil powers can separate them from God. See SPECIAL TOPIC: TRIBULATIONs at 5:3.

8:36 This is a quote from Ps. 44:22. In this Psalm God is called on to give deliverance to His hurting people.

8:37

NASB"But in all these things we overwhelmingly conquer"
NKJV"Yet in all these things we are more than conquerors"
NRSV"No, in all these things we are more than conquerors"
TEV"No, in all these things we have complete victory through him"
NJB"these are the trials through which we triumph"

This was an intensified form of the term "conquer." Paul must have coined this term (huper + nikaō). This is a wonderful mixed metaphor, "conquering sheep." Believers are conquerors through Christ (cf. John 16:33; 1 John 2:13-14; 4:4; 5:4). See Special Topic: Paul's Use of Huper Compounds at 1:30.

▣ "through Him who loved us" This pronoun can refer to the Father or the Son.

8:38 "I am convinced" This is a perfect passive indicative, meaning "I have been and continue to be convinced."

▣ "angels" The rabbis thought that the angels were jealous of God's love and attention to mankind and, therefore, were hostile to them. The Gnostic false teachers asserted that salvation was only available by secret passwords through hostile angelic spheres or eons (cf. Colossians and Ephesians).

George Eldon Ladd has a good summary of the terms used by Paul for angels in his book A Theology of the New Testament:

"Paul refers not only to good and bad angels, to Satan and to demons; he uses another group of words to designate ranks of angelic spirits. The terminology is as follows:

'Rule' [arche], 1 Cor. 15:24; Eph. 1:21; Col. 2:10

'Rulers' [archai; RSV, "principalities'], Eph. 3:10; 6:12; Col. 1:16; 2:15; Rom. 8:38

'Authority' [exousia], 1 Cor. 15:24; Eph. 1:21; Col. 2:10

'Authorities' [exousiai; RSV, "authorities"], Eph. 3:10; 6:12; Col. 1:16; 2:15

'Power' [dynamis], 1 Cor. 15:24; Eph. 1:21

'Powers' [dynameis], Rom. 8:38

'Thrones' [thronoi], Col. 1:16

'Lordship' [kyriotes; RSV, "dominion"], Eph. 1:21

'Lordships' [kyriotetes], Col. 1:16

'World rulers of this darkness,' Eph. 6:12

'The spiritual (hosts) of evil in the heavenlies,' Eph. 6:12

'The authority of darkness,' Col. 1:13

'Every name that is named,' Eph. 1:21

'Heavenly, earthly, and subterranean beings,' Phil. 2:10" (p. 401).

There is not direct biblical information about how the fallen angels of the OT relate to the demonic of the NT. Many assume they are identical. In Jewish apocalyptic literature, however, the demonic are the spirits of the Nephilim of Genesis 6, who were half angel and half human. Their bodies were destroyed in the flood, therefore, they seek embodiment! This is only speculation. The Bible does not answer all of our questions about origins. Its purpose is mankind's redemption, not their curiosity!

▣ "principalities. . .powers" This refers to (1) the evil angelic or demonic forces of this age (cf. Eph. 2:2; 6:12; 1 Cor. 15:24; Col. 1:16) or (2) possibly the impersonal structures of the fallen world (religion, government, education, medicine, etc.) that allows fallen mankind to be independent of God (cf. Hendrickus Berkhoff, Principalities and Powers). See note at 13:1.

SPECIAL TOPIC: ARCHĒ

8:39 "height, nor depth" These terms were used for the apogee and perigee of stars, that were believed to be gods who controlled human's lives (astrology). Later they became technical terms in the heresy called Gnosticism for the eons or angelic levels between the holy god and the lesser god who formed sinful matter.

▣ "any other created thing" This is literally "creature of another kind" (heteros). The context demands that this is a further reference to angelic powers. The distinction between the Greek preposition heteros, another of a different kind, and allos, another of the same kind, were becoming obsolete in Koine Greek, but this context still shows some distinction.

▣ "neither. . .nor. . .will be able to separate us from the love of God" What a tremendous statement of assurance. This chapter starts with no condemnation and ends in no separation. No one can take the believer's salvation. However, one must respond both initially (cf. 3:21-31) and continually (cf. chapters 4-8). The Spirit is the key, but there is a mandated conditional covenantal response. Repentance and faith are required (cf. Mark 1:15; Acts 3:16,19; 20:21), as are obedience and perseverance!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How is chapter 8 related to chapter 7?

2. If there is no condemnation, what does sin affect in the life of the believer?

3. Does the Spirit or Jesus indwell believers (v. 9)?

4. How was nature affected by man's sin (vv. 19-22)? Will nature be a part of heaven (cf. Isa. 11:6-10)?

5. How does the Spirit pray for us (vv. 26-27)? Does this refer to "speaking in tongues?"

6. How can the Bible say all things work for good in such an evil world (v. 28)? Define "good" (v. 29).

7. Why is sanctification left out of the chain of theological events in vs. 30?

8. Why are vv. 31-39 said to be a court scene?

9. List the four things verse 34 asserts about Jesus.

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
Israel and the Gospel	Israel Needs the Gospel	True Righteousness is by Faith	Israel and the Gospel	Israel Fails to See That It is God Who Makes Us Holy
9:30-10:4		9:30-10:4	9:30-10:4
	10:1-13			10:1-4
Salvation for All			Salvation Is for All	The Testimony of Moses
10:5-13		10:5-13	10:5-13	10:5-13
	Israel Rejects the Gospel	Israel Responsible for Her Failures		Israel Has No Excuse
10:14-21	10:14-21	10:14-17	10:14-17	10:14-15
				10:16-17
		10:18-21	10:18-21	10:18-21

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Chapter 10 focuses on Israel's opportunities to respond to YHWH's gracious offer of salvation in Christ. Chapter 9 discussed God's choice of the Jews for the purpose of choosing the world (cf. Gen. 3:15; 12:3; Exod. 19:5-6) but the Jews refused to embrace His choice (i.e., covenant obedience, cf. Deuteronomy 27-29).

 

B. Paul is continuing to use the OT to make his case for the gospel (see Contextual Insights, E of chapter 9). This is characteristic of the apostolic sermons of Acts, which are known as the kerygma (i.e., that which was proclaimed). See Special Topic: the Kerygma at 1:2.

 

C. The central truths of 9:30-10:4 are

1. The Gentiles have God's righteousness through faith in Christ

2. The Jews do not have God's righteousness because of their lack of faith in Christ

3. The Law could not give righteousness. It was a gift of God through faith in Christ and could not be earned by human performance (cf. 3:21-31)

 

D. Bruce Corley and Curtis Vaughan in A Study Guide Commentary, Romans, published by Zondervan, pp. 115-116, have a helpful outline of the sins of the Jews

1. religious pride, 10:2a

2. spiritual blindness, 10:2b, 3a

3. self-righteousness, 10:3b

4. unyielding stubbornness, 10:4a

I also like their concluding remarks at the end of chapter 9 about chapter 10, "Election happens in the preaching of the cross (cf. I Thess. 1:4-10), which explains how the classical defense of divine sovereignty (9:6-29) can be followed by the greatest missionary passage in the letters of Paul (10:1-21). The highest mandate to preach the gospel is the knowledge that, in doing so, God is faithful carrying out His electing purpose in Christ" (p. 114).

E. Like chapter 9, chapter 10 has numerous OT quotes.

1. v. 5 - Lev. 18:5

2. v. 6 - Deut. 30:12 with introductory allusion to Deut. 9:4

3. v. 7 - Deut. 30:13 with an allusion to Ps. 107:26

4. v. 8 - Deut. 30:14

5. v. 11 - Isa. 28:16

6. v. 13 - Joel 2:32

7. v. 15 - Isa. 52:7 or Nahum 1:15

8. v. 16 - Isa. 53:1

9. v. 18 - Ps. 19:4

10. v. 19 - Deut. 32:21

11. v. 20 - Isa. 65:1

12. v. 21 - Isa. 65:2

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 10:1-4
 ¹Brethren, my heart's desire and my prayer to God for them is for their salvation. ²For I testify about them that they have a zeal for God, but not in accordance with knowledge. ³For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. ⁴For Christ is the end of the law for righteousness to everyone who believes.

10:1 "Brethren" This term often is used by Paul to introduce a new subject (cf. 1:13; 7:1,4; 8:12).

▣ "my heart's desire and my prayer to God for them is for their salvation" Paul believed the Jews could be saved and that his prayer for them made a difference. This is the surprising counterpoint to predestination! See SPECIAL TOPIC: INTERCESSORY PRAYER at 9:3.

There is a Greek manuscript variation with "for them." The Textus Receptus substituted "for Israel." However, the manuscript evidence favors "for them" (MSS P^46, א^*, B, C, D^*, F, G ). The UBS⁴ gives it an "A" rating (certain).

10:2 "they have a zeal for God" Sincerity and enthusiasm are not enough (cf. vv. 3-4). Paul knew this well (cf. Acts 9:1; Gal. 1:14; Phil. 3:6)!

10:2-3 "but not in accordance with knowledge. For not knowing about God's righteousness" The term "know" (v. 2, epiginōskō) can function in two ways.

1. the Jews did not understand a free gospel (Greek sense of "know")

2. the Jews did not have a faith relationship with God (Hebrew sense of "know," cf. Gen. 4:1; Jer. 1:5)

The Jews were not ignorant of the need for a response to God (vv. 16,18,19), but they substituted human performance for faith, which led to pride, arrogance, and exclusivism (v. 3a)!

SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)

10:3 "God's righteousness" In the context of chapters 9-11 this phrase referred to God's imputed right standing (Romans 4) with Himself based solely on

1. His mercy

2. the finished work of Christ

3. the wooing of the Spirit

4. sinful mankind's repentant, faith response and continuing obedience and perseverance

One can surely understand how the Jews misunderstood God's righteousness. The OT emphasized obedience to the Law (cf. Deut. 4:28-6:3,17,24-25). What they failed to recognize was the needed balance of faith and repentance (cf. Deut. 5:29-30; 6:5). Deuteronomy clearly asserts that God acted on Israel's behalf not because of their righteousness, but because of His character (cf. 9:6,7,13,24,27; 10:12-22; Ezek. 36:22-38). Even the Canaanites were not dispossessed because of Israel's righteousness, but because of their sin (cf. 9:4-6; Gen. 15:16). See special topic at 1:17.

▣ "they did not subject themselves to the righteousness of God" The verb is an aorist passive indicative, but it is translated as a middle voice (cf. TEV). The middle voice's function is being taken over by the passive voice in Koine Greek. Context is the deciding factor.

This is literally "submit" which is a military term for a chain of command. The Jews tried to earn God's righteousness, but it was a gift (cf. 3:24; 5:15; 6:23; Eph. 2:8-9). Paul saw this truth clearly on the road to Damascus.

SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)

10:4

NASB, NKJV,
NRSV"for Christ is the end of the law"
TEV"for Christ has brought the law to an end"
NJB"but now the law has come to an end with Christ"

This statement is in line with Matt. 5:17-48. The purpose, goal or end (telos) of the Law was not salvation, but conviction, and that purpose continues (cf. Gal. 3:24-25). The classical NT texts on this subject are Gal. 3:1-29 and the book of Hebrews.

When discussing this issue, context is crucial. Paul uses the OT in several different ways. When discussing the Christian life, the OT is God's revelation (cf. Rom. 15:4; I Cor. 10:6,11), but when discussing salvation it is void and has passed away (cf. Heb. 8:13). This is because it is a metaphor for the old age. The gospel of faith in Jesus is the new age of the Spirit. The Law's time is up! See SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW at 13:9.

NASB, NKJV"for righteousness to everyone who believes"
NRSV"so that there may be righteousness for everyone who believes"
TEV"so that everyone who believes is put right with God"
NJB"so that all who have faith will be justified"

Chapters 9-11 must be interpreted together. The emphasis on God's sovereignty stated so strongly in chapter 9 must be held in tension with the call for all to believe in chapter 10 (cf. vv. 4,9,11,13; 3:22; 4:11,16).

The universality of God's love and redemptive purpose was stated in Gen. 3:15 and strongly implied in Gen. 12:3 and Exod. 19:5-6. The prophets often spoke of God's universal love and plan to unite all mankind. The fact that there is one God and that He made all humans in His image provides a universal invitation to all to be saved. However, the mystery is that no one can respond without the agency of the Spirit (cf. John 6:44,65). Then the question becomes, "Does God draw all humans to salvation?" The answer must be, "Yes!" (cf. John 3:16; 4:42; I John 2:2; 4:14; I Tim. 2:4; II Pet. 3:9). The haunting paradox of sin, the fall, and Satan is that some say "No." When Paul preached, some Jews responded, some did not; some Gentiles responded, some did not!

The term "believe" (pisteuō) is translated by three English terms, "believe," "faith," and "trust." It is present tense, which speaks of continuing belief. It is not the acknowledgment of facts (theology, historical details, gospel information) that receives the gift of God's grace through Christ. The NT is a covenant; God sets the agenda and initiates the necessary response, but the individual must respond in initial faith and repentance and ongoing faith and repentance. Obedience and perseverance are crucial. Christlikeness and ministry are the goal!

SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)

NASB (UPDATED) TEXT: 10:5-13
 ⁵For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. ⁶But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), ⁷or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead)." ⁸But what does it say? "The word is near you, in your mouth and in your heart"- that is, the word of faith which we are preaching, ⁹if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; ¹⁰for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. ¹¹For the Scripture says, "Whoever believes in Him will not be disappointed." ¹²For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; ¹³for "Whoever will call on the name of the Lord will be saved."

10:5 This verse is an allusion to Lev. 18:5. Its promise is sure. If one could keep the Law, he would be acceptable to God (cf. Luke 10:28; Gal. 3:12). The problem is that Rom. 3:9,10-18,19,23; 5:18; 11:32 state the reality. All have sinned. The soul that sins shall die (cf. Gen. 2:17; Deut. 30:18; Ezek. 18:4,20). This old covenant path is closed. It has become a death sentence, a curse (cf. 7:10; Gal. 3:13; Col. 2:14).

10:6-8 This is an allusion to Deut. 30:11-14 in the Septuagint (LXX), which Paul modified for his purposes. This text originally was spoken by Moses referring to the Law (esp. the context's focus on love and a circumcised heart, cf. Deut. 30:6,16,20), but here it is applied to Jesus' incarnation, death, and resurrection (cf. v. 9; Eph. 4:9-10). Paul's point is that salvation is readily available in Jesus, the Messiah, through faith (cf. Deut. 30:15-20). It is easy; it is available; it is for all, which was so different from the Mosaic Law code.

10:6 "but the righteousness based on faith speaks" Paul has previously personified "sin," "grace," and "Scripture," now he personifies "righteousness by faith." It speaks in the OT quotes in vv. 6,7, and 8.

▣ "heart" The heart stands for the reflective self. See Special Topic at 1:24.

▣ "ascend. . .descend" Humans do not have to go seeking Christ; God has sent Him publicly for all. Human searching is not necessary.

10:8 "The word is near you" This is a quote from Deut. 30:14. In Deut. 30:11 is the emphasis that YHWH's will for His people, Israel, was obtainable (i.e., vv. 12-13). Paul uses the paragraph (vv. 11-14) to emphasize the immediate availability of the gospel!

10:9 "if" This is a third class conditional which meant potential future action. Verse 9 is the content (hoti) of the message of faith.

▣ "confess" This compound term, homologeō, is literally "to say" and "the same," and meant "to agree with publicly" (speak aloud so that others may hear). A public profession of faith in Christ is very important (cf. Matt. 10:32; Luke 12:8; John 9:22; 12:42; I Tim. 6:12; I John 2:23; 4:15). The early church's public profession was baptism. The candidate would profess faith in Christ in the formula "I believe Jesus is Lord."

See Special Topic following.

SPECIAL TOPIC: CONFESSION

NASB"Jesus as Lord"
NKJV"the Lord Jesus"
NRSV, TEV,
NJB"Jesus is Lord"

This was the theological content of the early church's profession of faith and baptismal liturgy. The use of "Lord" affirmed Jesus' deity (cf. Joel 2:32; Acts 2:32-33,36; 10:36; I Cor. 12:3; II Cor. 4:5; Phil. 2:11; Col. 2:6), while the given name "Jesus" affirmed His historical humanity (cf. I John 4:1-3). The affirmation also functioned as a call to discipleship/Christlikeness.

The use of "Lord" related to the rabbinical substitution of YHWH with Adon when reading Scripture. See SPECIAL TOPIC: NAMES FOR DEITY at 9:29. This is confirmed by the quote from Joel 2:32 that is in v. 13.

Jesus is given several powerful titles.

1. Jesus is the Messiah/Christ - Acts 5:42; 9:22; 17:3; 18:5,28; I Cor. 1:23

2. Jesus is the Son of God - Matt. 4:3,6; Acts 9:20; 13:33; Rom. 1:4

3. Jesus is Lord - see above

 

SPECIAL TOPIC: THE NAME OF THE LORD

▣ "believe in your heart" This phrase is parallel to confess, thereby giving the twin aspects of faith. The biblical term "believe" (pistis, see Special Topics at 4:3 and 4:5) involved

1. personal trust (Hebrew)

2. intellectual content (Greek)

3. an ongoing volitional commitment (cf. Deut. 30:20)

The term "heart" was used in its OT sense of the entire person. Paul mentioned "mouth" and "heart" in this context because of his quote from Deut. 30:14 quoted in v. 8. This was not meant to establish a hard and fast rule that one must pray out loud to be saved.

▣ "that God raised Him from the dead" Christianity stands or falls on the reality of the empty tomb (cf. 4:24; 8:11; I Corinthians 15). It is a central truth in the apostolic sermons (kerygma, see Special Topic at 1:2) of Acts (i.e., 2:31-32; 3:15; 4:10; 5:30; 10:40; 13:30,37).

The Father raising the Son is proof of His acceptance of Jesus' life, teaching, and sacrifice. The NT asserts that all three Persons of the Trinity were involved in Jesus' resurrection.

1. the Father - Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 8:11; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10

2. the Spirit - Rom. 8:11

3. the Son - John 2:19-22; 10:17-18

 

10:10 "resulting in righteousness" The goal of God for every believer is not only heaven someday, but Christlikeness now! The other strong passage on predestination, Eph. 1:3-14, powerfully asserts this truth in v. 4. Believers were chosen to be holy and blameless! Election is not only a doctrine, but it is a lifestyle (cf. Deut. 30:15-20).

Verse 10 reflects the twofold emphasis of the Great Commission (cf. Matt. 28:19-20), salvation (make disciples) and righteousness (teach them to observe all that I commanded you). This same balance is found in Eph. 2:8-9 (a free salvation by God's grace through Christ) and a call to "good works" in Eph. 2:10. A people in His own image has always been God's desire.

10:11 This is a quote from Isa. 28:16 to which Paul has added the word "whoever." In Isaiah this referred to faith in the Messiah, God's cornerstone (cf. 9:32-33). As Romans 9 magnifies God's sovereignty, chapter 10 magnifies the need for individuals, any and all individuals, to respond to Christ. The universal offer is clearly seen in the "everyone" of v. 4 and the "whosoever" of vv. 11, 13, and "all" of v. 12 (twice)! This is the theological balance to the selective (predestination) emphasis of chapter 9.

▣ "believes in Him" This is a present active participle with the preposition epi (cf. 4:24; 9:33; I Tim. 1:16). Believing is not only an initial response, but an ongoing requirement for salvation! It is not only correct theology (gospel truths) that saves, but personal relationship (gospel person) resulting in a godly lifestyle (gospel living). Beware of easy believism which separates truth from life, justification from sanctification. A faith that saves is a faith that persists and changes! Eternal life has observable characteristics! See Special Topic: Believes at 4:5.

NASB, TEV"not be disappointed"
NKJV, NRSV"will not to put to shame"
NJB"will have no cause for shame"

Those who trust ("believe") in Christ will not be turned away. This is a quote from Isa. 28:16, which was a key verse in Paul's presentation in 9:33.

10:12 "for there is no distinction between Jew and Greek" This is the major thrust of the New Covenant (cf. Rom. 3:22,29; Gal. 3:28; Eph. 2:11-3:13; Col. 3:11). The One God has redeemed His lost creation through His own actions. He desires all humans who are made in His image to come to Him and be like Him! All may come to Him!

The universal nature of the gospel ("all" used twice in v. 12) cuts two ways.

1. there is no distinction between Jews and Gentiles; all are lost (cf. 3:9,19,22-23; 11:32)

2. there is no distinction between Jews and Gentiles; all can be saved

The gospel removes all human barriers (cf. Joel 2:28-29; I Cor. 12:13; Gal. 3:28; Col. 3:11), at least in the area of salvation.

▣ "abounding in riches" When Paul thinks of the grace of God in Christ, he uses the word "riches" often (cf. 2:4; 9:23; 11:12 [twice],33; I Cor. 1:5; II Cor. 8:9; Eph. 1:7,18; 2:7; 3:8,16; Phil. 4:19; Col. 1:27; 2:2).

10:13 This famous quote from Joel 2:32 has two new emphases in Paul's usage

1. in Joel YHWH's name was used, Paul in Romans and Peter in Acts 2:21 substituted Jesus' name (also notice John 12:41 and Isa. 6:9-10; Phil. 2:9 and Isa. 45:22-25; Rom. 9:33 and Isa. 8:13-14)

2. in Joel "saved" implied physical deliverance, in Romans it referred to spiritual forgiveness and eternal salvation

The OT concept of "to call upon the name" implied a public confession of faith in a worship setting. This same concept is seen in Acts 7:59; 9:14,21; 22:16; I Cor. 1:2; II Tim. 2:22. See SPECIAL TOPIC: CALLED at 1:6.

NASB (UPDATED) TEXT: 10:14-15
 ¹⁴How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? ¹⁵How will they preach unless they are sent? Just as it is written, "How beautiful are the feet of those who bring good news of good things!"

10:14-15 There is a series of questions followed by OT quotes which makes the point that Israel has never responded to YHWH's messages or messengers (cf. Nehemiah 9; Acts 7). God sends messengers (prophets, apostles, preachers, teachers, evangelists). These messengers are God's blessings to a needy world. As God graciously sends gospel messengers the hearers must respond appropriately to their message. Paul clinched this thought by a quote from Isa. 52:7. Paul expands this OT verse to refer to gospel preachers.

Saving faith has several elements: (1) a message to be believed; (2) a person to be received; (3) an initial and ongoing repentant and faith response; (4) a life of obedience; and (5) perseverance (see note at 1:5).

10:15 This is a quote from Isa. 52:70. It is the great commission of Romans. Salvation comes by hearing the gospel and receiving the gospel. Preachers are sent so that "all" may be saved!

Some ancient Greek texts (i.e., MSS א², D, F, G, and many versions) add a phrase from the LXX of Isa. 52:7. The UBS⁴ gives the shorter text an "A" rating (certain).

NASB, NKJV,
NRSV, NJB"how beautiful are the feet"
TEV"how wonderful is the coming"
NET"How timely is the arrival"
NET footnote"coming at the right or opportune time"

The term "beautiful" is used in a metaphorical sense. Here it refers to "time," not looks.

NASB (UPDATED) TEXT: 10:16-17
 ¹⁶However, they did not all heed the good news; for Isaiah says, "Lord, who has believed our report?" ¹⁷So faith comes from hearing, and hearing by the word of Christ.

10:16 Again Paul uses OT prophetic statements, which originally referred to YHWH's message to Israel, to refer to the gospel of Jesus the Messiah. As the Jews of OT rejected God's message, so the Jews of Paul's day rejected it. This is a quote from Isa. 53:1 but is also theologically related to Israel's rejection of God's message in Isa. 6:9-13.

10:17 The gospel is first a message (cf. Gal. 3:2). But the message proclaimed becomes a personal word, "the word of Christ received" (cf. Col. 3:15-16).

▣ "the word of Christ" Because of the context this must refer to the message about Christ that was preached. Gospel preaching is God's way to convey His offer in Christ to the world.

There is an ancient Greek manuscript variation at this point.

1. MSS P⁴⁶, א^*, B, C, D^* have "the word of Christ"

2. MSS א^c, A, D^c, K, P have "the word of God"

The first is the most unusual (cf. Col. 3:16) and, therefore, probably original (this is one of the basic tenants of textual criticism). The UBS⁴ gives it an "A" rating (certain). This is the only other place it appears in the NT. The second, "the word of God," appears several times (cf. Luke 3:2; John 3:34; Eph. 6:17; Heb. 6:5 and 11:3).

NASB (UPDATED) TEXT: 10:18-21
 ¹⁸But I say, surely they have never heard, have they? Indeed they have; "Their voice has gone out into all the earth, And their words to the ends of the world." ¹⁹But I say, surely Israel did not know, did they? First Moses says, "I will make you jealous by that which is not a nation, By a nation without understanding will I anger you." ²⁰And Isaiah is very bold and says, "I was found by those who did not seek Me, I became manifest to those who did not ask for Me." ²¹But as for Israel He says, "All the day long I have stretched out My hands to a disobedient and obstinate people."

10:18 This verse asserts that most Jews had heard the message and that they were responsible for rejecting it (an emphatic double negative Greek phrase; the question expects a "no" answer). The problem was not ignorance, but willful unbelief!

Paul quotes Ps. 19:4. In this Psalm vv. 1-6 refer to natural revelation, which is God speaking through creation (cf. Romans 1-2). Paul changes

1. the universal witness ("into all the earth" and "to the ends of the world")

2. the means of transmitting the message from the silent voice of creation to gospel preachers (apostles, prophets, evangelists, pastor, and teachers, cf. Eph. 4:11), which refers to special revelation (cf. Ps. 19:8-14)

The main thought is that the gospel message had gone out into the known world of Paul's day (Greco-Roman world). Paul is using rabbinical hermeneutics; he alters the original OT context for his theological, polemical purposes. It must also be stated clearly that Paul's use of the OT, like the other Apostles, was uniquely guided by the Holy Spirit (cf. II Pet. 1:20-21). Believers today, under the illumination of the Spirit, cannot reproduce the interpretive methods of NT writers.

SPECIAL TOPIC: ILLUMINATION

10:19-20 The Jews have heard the message (both vv. 18 and 19 are questions that expect a "no" answer), even from Moses. The Jews heard and were able to understand the inclusive faith message about all being right with God.

In these verses, God spoke to His covenant people about the inclusion of the Gentiles. This is done by means of a quote from Deut. 32:21 in v. 19 and Isa. 65:1-2 in vv. 20-21. This shocking inclusion of the Gentiles was meant to stimulate (through jealousy) the Jews to faith (cf. 11:11,14).

10:21 This statement is a quote from the Septuagint of Isa. 65:2 concerning the covenant people's rejection of YHWH (cf. Isa. 65:1-7). God has been faithful; Israel has been unfaithful. Their unfaithfulness led to temporal judgment on the nation as well as individuals in the past, but their rejection of God's righteousness through faith in Christ will lead to eternal judgment!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. If God's choice is so crucial why does Paul pray for Israel in 10:1? Why is 10:9-13 so emphatic on the need for human response?

2. What does v. 4 mean? "Has Christ put an end to the law?"

3. List the elements involved in belief in 10:9-10.

4. Why does Paul quote so often from the OT? How does this relate to a primarily Gentile church in Rome?

5. How are verses 11-13 related to chapter 9?

6. How are verses 14-15 related to world missions?

7. How is man's free will shown to be a part of man's salvation in chapter 10?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4	NKJV	NRSV	TEV	NJB
The New Life in Christ	Living Sacrifices to God	The Consecrated Life	Life in God's Service	Spiritual Worship
12:1-2	12:1-8	12:1-2	12:1-2	12:1-2
				Humility and Charity
12:3-8		12:3-8	12:3-8	12:3-13
Rules of the Christian Life	Behave Like a Christian	Exhortations
12:9-21	12:9-21	12:9-13	12:9-13	Charity to Everyone Including Enemies
		12:14-21	12:14-16	12:14-21
			12:17-21

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO VERSES 1-8

A. This begins the practical section of Romans (12:1-15:13). Paul's letters were occasional documents, therefore, they have both doctrinal and application sections. Paul wrote to address a local problem or crisis. Since Romans 1-8 is such a wonderful doctrinal summary, its ethical and practical section is equally powerful.

 

B. Theology without lifestyle application is not of God (cf. Matt. 7:24-27; John 13:17; Rom. 2:13; James 1:22, 25; 2:14-26). Paul clearly teaches a free salvation by the grace of God through faith in Jesus, but this free gift is meant to radically change our lives! Salvation is free, but it must be followed by a radical Christlikeness! We dare not separate justification from sanctification!

 

C. Verses 1-2 form an introduction to the entire practical section. It is the basis for the Spirit-led life (i.e., chapter 8).

 

D. Verses 3-8 discuss spiritual giftedness. Our total yieldedness to Christ must issue in service for God (cf. Deut. 6:4-5; Matt. 22:37) and to others (cf. Lev. 19:18; Matt. 19:19). These gifts emphasize our unity in Christ and our diverse giftedness (cf. Eph. 4:1-10). Believers must strive for unity, not uniformity. We are equipped by God to serve each other (cf. I Cor. 12:7,11; Eph. 4:11-13)!

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 12:1-2
 ¹Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. ²And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.

▣ "Therefore" Paul used this term at significant transitional points in his presentation of gospel truths in the book of Romans.

1. in 5:1ff it summed up "justification by faith"

2. in 8:1ff it summed up believers' relationship to sin, which was called sanctification

3. 12:1ff it relates to the practical outworking of justification and sanctification in believers' daily lives

 

12:1

NASB"I urge you"
NKJV"I beseech you"
NRSV, TEV"I appeal to you"
NJB"I beg you"

This phrase is both tender and tough. It is a call to appropriate living. Paul often uses this term (cf. 12:1;15:30; 16:17; I Cor. 1:10; 4:16; 16:15; II Cor. 2:8; 5:20; 6:1; 10:1; 12:8; Eph. 4:1; Phil. 4:2; I Thess. 4:10; I Tim. 1:3; Philemon vv. 9-10).

▣ "brethren" Paul often uses this term to introduce a new subject.

▣ "by the mercies of God" In the LXX this describes the compassionate nature of YHWH (cf. Exod. 34:6). Here it refers to the doctrinal progression of chapters 1-11. There is an obvious emphasis in Romans on the "mercy" (both oikīeirō and eleeō) of God in dealing with fallen humanity (cf. 9:15,16,18,23; 11:30,31,32; 12:8; 15:9). Because God's grace and mercy are offered freely, believers must live godly lives (cf. Eph. 1:4; 2:10) out of gratitude, not merit (cf. Eph. 2:8-9). The new lives (i.e., Col. 3:9,10,12) are meant to turn others to faith in Christ!

▣ "to present" This is an aorist infinitive. This was one of several sacrificial terms used in this context: sacrifice, v. 1; holy, v. 1; acceptable, v. 1. This same concept is expressed in 6:13,16,19. Humans will either give themselves to God or to Satan. As Christ gave Himself uniquely to do the Father's will, even death on a cross, His followers must also emulate His selfless living (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16).

▣ "your bodies" Christianity is different from so much of Greek philosophy, which thought the physical body was evil. It is the arena of temptation but it is morally neutral. The term "body" seems to parallel "mind" in v. 2. Believers need to commit their entire being to God (cf. Deut. 6:5; I Cor. 6:20) as they had previously committed it to sin (cf. Romans 6).

▣ "a living" This was radically different from the dead offerings of the Jewish or pagan temples (cf. 6:13; Gal. 2:20).

It must also be differentiated from asceticism (the harsh treatment of the physical body for religious purposes). It is not the body's isolation, punishment or celibacy that is advocated, but an active life of service and Christlike love.

▣ "and holy sacrifice" The term "holy" means "set apart for God's service." The focus of this term in this context is on the believer's consecration and availability to be used by God for His purposes.

SPECIAL TOPIC: HOLY

▣ "acceptable to God" This refers to an appropriate offering in the OT (cf. v. 2). This is similar to the concept of "blameless," when used to refer to people (cf. Gen. 6:9; 17:1; Deut. 18:13; Job 1:1).

NASB"which is your spiritual service of worship"
NKJV"which is your reasonable service"
NRSV"which is your spiritual worship"
TEV"This is the true worship that you should offer."
NJB"in a way that is worthy of thinking beings"

This term [logikos] is derived from logizomai, meaning "to reason" (cf. Mark 11:31; I Cor. 13:11; Phil. 4:8). In this context it could mean rational or reasonable. But the term also was used in a sense of "spiritual," as in I Pet. 2:2. The essence seems to be a conscious offering of one's true self versus the dead or ritual offerings of dead sacrificial animals. God wants our lives in love and service to Him, not formalistic procedures that do not impact daily living.

12:2 "do not be conformed" This is apresent passive imperative (or perfect middle) with the negative particle which usually means to stop an act already in process. There is a contrast to v. 2 similar to the one in Phil. 2:6-8, between the outward changing form (schema, 2:8) and the inner unchanging essence (morphe, 2:6-7). Believers are exhorted not to continue to be like the changing, fallen world system (the old age of rebellion) of which they are still physically a part, but to be radically changed into Christlikeness (the new age of the Spirit).

▣ "to this world" This is literally the term "age." The Jews saw two ages (cf. Matt. 12:32; Mark 10:30; Luke 20:34-35), the current evil age (cf. Gal. 1:4; II Cor. 4:4; Eph. 2:2) and the age to come (cf. Matt. 28:20; Heb. 1:3; I John 2:15-17). Believers live in the tension-filled time in which these ages have surprisingly been overlapped. Because of the two comings of Christ, believers live in the "already and not yet" tension of the Kingdom of God as both present and yet future.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

▣ "be transformed" Believers must be transformed (cf. 6:4; 7:6; II Cor. 5:17; Gal. 6:15; Eph. 4:22-24; Col. 3:10), not just informed! The grammatical form of this term can be present middle imperative, "continue to transform yourselves" or present passive imperative, "continue to be transformed." This is also true of "conform" in v. 2a. For a similar contrast compare Ezek. 18:31 (human commitment and action) with Ezek 36:26-27 (divine gift). Both are needed!

A form of this same word for "formed" is used of Jesus at the Transfiguration (cf. Matt. 17:2), where His true essence was revealed. This true divine essence (cf. II Pet. 1:3-4) is to be formed in every believer (cf. II Cor. 3:18; Eph. 4:13).

▣ "by the renewing of your mind" This is from the Greek root for new in quality (kainos) not new in time (chronos). For the Jews the senses of sight and hearing were the windows of the soul. What one thinks about, one becomes. After salvation, because of the indwelling Spirit, believers have a new perspective (cf. Eph. 4:13,23; Titus 3:5). This new biblical worldview, along with the indwelling Spirit, is what transforms the mind and lifestyle of new believers. Believers look at reality in a totally different way because their minds have been energized by the Spirit. A new redeemed, Spirit-led mind results in a new lifestyle! This is what the new covenant promised (cf. Jer. 31:31-34).

SPECIAL TOPIC: RENEW (ANAKAINŌSIS)

▣ "that you may prove what the will of God is" This is a present infinitive. The word (dokimazō) is used with the connotation of "to test with a view toward approval." See Special Topic at 2:18.

The will of God is that all be saved through Christ (cf. John 6:39-40), and then live like Christ (cf. Rom. 8:28-29; Gal. 4:19, Eph. 1:4; 4:13,15; 5:17-18). Christian assurance (see special Topic at 5:2) is based on

1. the promises of a trustworthy God

2. the indwelling Holy Spirit (cf. Rom. 8:14-16)

3. believer's changed and changing life (cf. James & I John) "no fruit, no root" (cf. Matt. 13:1-9, 19-23)

 

▣ "what the will of God is" See Special Topic following.

SPECIAL TOPIC: THE WILL (thelēma) OF GOD

▣ "that which is good and acceptable and perfect" These represent God's will for believers after salvation (cf. Phil. 4:4-9). God's goal for every believer is Christlike maturity now (cf. Matt. 5:48).

▣ "perfect" This term means "mature, fully equipped to accomplish an assigned task," "ripe" or "complete." It does not mean "sinless." It was used of

1. arms and legs that had been broken but were healed and restored to usefulness

2. fishing nets that had torn but were mended and useful for catching fish again

3. baby chickens now old enough to go to market as fryers

4. ships rigged for sailing

 

NASB (UPDATED) TEXT: 12:3-8
 ³For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. ⁴For just as we have many members in one body and all the members do not have the same function, ⁵so we, who are many, are one body in Christ, and individually members one of another. ⁶Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith;⁷if service, in his serving; or he who teaches, in his teaching; ⁸or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.

12:3 Verses 1-2 accentuate the need for a "new mind." In v. 3 there is a fourfold play on the word "think." In The Zondervan Study Guide Commentary, Romans, Bruce Corley and Curtis Vaughan make this observation:

"Exaggerated thinking. . .proper thinking. . .purposeful thinking. . .sober thinking" (p. 138).

This characterization is helpful.

This verse, like 11:13-24, may reflect

1. the tension in the church of Rome between believing Jews and believing Gentiles

2. the fact that Paul wrote Romans from Corinth (at the end of his third missionary journey), where he encountered arrogant, self-flaunting believers

 

▣ "For through the grace given to me" This is an aorist passive participle. The grace came from God in a past, complete event (i.e., the Damascus road encounter). In this context "grace" related to spiritual giftedness (cf. 15:15; I Cor. 3:10; 15:10; Gal. 2:9; Eph. 3:7-8), not the gift of righteousness (cf. Romans 4). This refers to Paul's conversion and call to be apostle to the Gentiles (cf. Acts 9:15; Rom. 1:1,5; Gal. 1:15-16; 2:7-8; Eph. 3:1-2,8; I Tim. 2:7; II Tim. 4:17).

▣ "I say to everyone among you" The warning of v. 3 is for all Christians, not just leaders.

▣ "not to think more highly of himself" See Special Topic: Paul's Use of Huper Compounds at 1:30.

▣ "as God has allotted to each" This is an aorist active indicative. Believers do not choose their spiritual gifts (cf. I Cor. 7:17; 12:11; Eph. 4:7). They are given by the Spirit at salvation for the common good (cf. I Cor. 12:7). The gifts of the Spirit are not merit badges which exalt the individual, but servant towels so that each believer may serve the body of Christ, the church.

▣ "a measure of faith" This referred to one's ability to function effectively in their spiritual giftedness (cf. v. 6). To be healthy, spiritual giftedness must be exercised by means of the fruit of the Spirit (cf. vv. 9-12; Gal. 5:22-23). The gifts are the ministries of Jesus divided among His followers, while the fruit is the mind of Christ. Both are necessary for effective ministry.

12:4 This is a common metaphor in Paul's writings. The human body's interdependence describes the church's giftedness (cf. I Cor. 12:12-27; Eph. 1:23; 4:4,12,16; 5:30; Col. 1:18,24; 2:19). Christianity is corporate and individual!

12:5 "we, who are many, are one body in Christ" This verse emphasizes believers' unity and diversity. This is the tension of spiritual giftedness within the church. The love chapter of I Corinthians 13 discusses the tension of the diversity of giftedness (cf. I Cor. 12 and 14). Christians are not in competition, but in Great Commission cooperation!

12:6-8 These verses form one sentence in Greek with two participles but no main verb. It is usually translated as a third person imperative, "let us use."

12:6 "gifts. . .grace" The terms "gifts" (charismata) and "grace" (charis) have the same Greek word root, which means "freely given." See note at 3:24. The gifts of the Spirit are listed in I Corinthians 12; Romans 12; Ephesians 4 and I Peter 4. The lists and their order are not identical, therefore, they must be representative, not exhaustive. The Bible never informs believers how to identify their spiritual gift(s). The best non-biblical Christian wisdom on this issue is found in the principles contained in the InterVarsity Press' booklet by Paul Little called Affirming the Will of God. These same guidelines for knowing God's will function in knowing one's area of effective service. Apparently knowing that believers are gifted is more important than identifying how they are gifted or which specific gift they have been given.

▣ "if" This is eite (cf. vv. 6,7 [twice], 8), which is translated "if. . .if" or "whether. . .whether" in meaning. It is followed by no verb in this verse (cf. I Cor. 3:22; 8:5; II Cor. 5:10), but often is followed by a present indicative (cf. I Cor. 12:26; II Cor. 1:6) and is, therefore, a first class conditional sentence, which assumes the existence of these spiritual gifts.

▣ "prophecy" This does not relate to OT prophecy as revelatory (inspired) messages from God. In the OT prophets wrote Scripture (inspiration). In the NT it is the act of proclaiming God's truth. It can also involve prediction (cf. Acts 11:27-28; 21:10-11). The focus is not on new content but explaining the gospel message and how it applies today. There is a fluidity in the term. It can refer to a function exercised by believers, (cf. I Cor. 14:1,39) and a specific spiritual gift (cf. I Cor. 12:28; 14:29; Eph. 4:11). This same fluidity can be seen in Paul's Corinthian letters which were written about the same time (cf. I Cor. 12:10,12; 13:8; 14:1, 5,29,39).

SPECIAL TOPIC: NEW TESTAMENT PROPHECY

▣ "according to the proportion of his faith" This relates directly to v. 3, "as God has allotted to each a measure of faith" (cf. Eph. 4:7). It must also relate to the larger context which has to do with how believers use their giftedness. This relates to believers' attitudes, motives, and energy in functioning in their God-given personal ministries, which are basically the fruit of the Spirit listed in Gal. 5:22-23.

12:7

NASB   "if service"
NKJV, NRSV"or ministry, let us use it in our ministry"
TEV"if it is to serve, we should serve."
NJB"if administration, then use it for administration"

Modern translations differ because there is no exact English equivalent to this Greek term (diakonia). It can mean (1) practical service or (2) administration (cf. Acts 6:1; I Cor. 12:5,28). The Analytical Greek Lexicon Revised by Harold K Moulton, defines it as "a function, ministry, or office" in Rom. 12:7; I Cor. 12:5; Col. 4:17; II Tim. 4:5" (p. 92). The contextual focus is on helping other believers.

▣ "teachers. . .teaching" This gift (didaskō) is listed in I Cor. 12:28 and 14:26. It is linked with prophets in Acts 13:1 and with pastors in Eph. 4:11. The early church saw these as gifted people functioning in overlapping ways. Preaching, prophesying, evangelizing, and teaching all proclaim the gospel, but with different emphases and methodologies.

12:8 "exhorts. . .exhortation" This term (parakaleō) is related to teaching (cf. I Timothy 4:13). Possibly it is the skill by which truth is applied to life. It then would relate to Eph. 4:15,16 "speaking the truth in love. . .the body building itself up in love."

▣ "he who gives, with liberality" See Special Topic following.

SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)

▣ "he who leads, with diligence" This refers to Christian leadership, either itinerant or local.

▣ "he who shows mercy, with cheerfulness" This refers to helping the sick and needy. There should be no distinction between the doctrinal preaching and social concerns of the believing community. They are two sides of one coin. There is no "social gospel," just gospel!

DISCUSSION QUESTIONS TO VERSES 1-8

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is involved in presenting your body as a living sacrifice (v. 1)?

2. Does every believer have a spiritual gift (vv. 3-8; I Cor. 12:7)? If so, does he or she pick which one they want?

3. What is the purpose of spiritual gifts?

4. Is there an exhaustive list of gifts in the Bible?

5. How does one identify his gift?

 

CONTEXTUAL INSIGHTS TO VERSES 9-21

A. This section could best be entitled "Christian Guidelines for Interpersonal Relationships." This is a practical discussion of love (cf. Matt. 5-7; I Cor. 13 and I John 3:18; 4:7-21).

 

B. Chapter 12 of Romans is very similar in content and structure to I Corinthians 12-13. Immediately after the discussion of spiritual gifts comes a warning about pride and an emphasis on practical lifestyle love.

 

C. The context deals with

1. our relations with other Christians (cf. 12:9-13). This is also discussed in detail in 14:1-15:13 and in I Cor. 8:11ff; 10:23-33

2. our relations with unbelievers or even more probably, other Christians with whom there is a conflict (cf.12:14-21). This section seems to reflect Jesus' Sermon on the Mount (cf. Matt. 5-7).

3. this division of the passage is somewhat artificial because these areas (relationships) overlap

 

D. This passage is dominated by ongoing, lifestyle commands (present active imperatives, cf. v. 4 [thrice], 16, 20 [twice], 21 [twice] and by present active participles used in the sense of imperatives seventeen times). Salvation is a free gift of the grace of God through the finished work of Christ and the wooing of the Spirit, but once received, it is a costs-everything commitment and lifestyle! Calling Jesus "Lord" is not a metaphor (cf. Luke 6:46)!

 

E. This passage also has several present participles used in the sense of imperatives with the negative particle which usually means to stop an act already in process, vv. 14, 16 (twice), 17, 19 and 21. Christians were already living out of bounds! In one sense sin can be defined as taking God's gifts beyond their God-given bounds.

 

F. Christianity must be "open"- open-minded, open-handed, open-hearted and open-doored (cf. James 2).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 12:9-13
 ⁹Let love be without hypocrisy. Abhor what is evil; cling to what is good. ¹⁰Be devoted to one another in brotherly love; give preference to one another in honor; ¹¹not lagging behind in diligence, fervent in spirit, serving the Lord; ¹²rejoicing in hope, persevering in tribulation, devoted to prayer, ¹³contributing to the needs of the saints, practicing hospitality.

12:9 "Let love be without hypocrisy" In the Greek text there were no linking words (asyndeton) in this context which was very unusual in Koine Greek. It might reflect the Hebrew grammatical form behind the Beatitudes of Matthew 5. This grammatical form would emphasize each one of the phrases as a stand-alone truth.

"Hypocrisy" was a theatrical term for "speaking behind a mask." Love must not be play acting or counterfeit (cf. II Cor. 6:6). Love is the characteristic of believers (cf. John 13:34-35; 15:12,17; I John 3:11,18; 4:7-21) because it is the character of God.

▣ "abhor what is evil" This is a present active participle used in the sense of an imperative. Believers need to be surprised and revolted by evil (cf. I Thess. 5:21-22). Often we are only surprised by the consequences that directly impact our lives.

NASB, NKJV"cling to what is good"
NRSV"hold fast to what is good"
TEV"hold on to what is good"
NJB"stick to what is good"

This is a present passive (but used in a middle sense) participle used in the sense of an imperative-"be glued to" (cf. LXX of Gen. 2:24; Acts 8:29 and also Phil. 4:8; I Thess. 5:21-22). Notice the necessity of diligence and perseverance!

12:10

NASB"Be devoted to one another in brotherly love"
NKJV"Be kindly affectionate to one another with brotherly love"
NRSV"Love one another with mutual affection"
TEV"Love one another warmly as Christians"
NJB"Love each other as much as brothers should"

This was a compound Greek term (phileo + storge) combining "brotherly love" with "family love" and is used only here in the NT. Christians are a family. We are commanded to love one another (cf. I Thess. 4:9).

This is the first of a series of datives which were placed first in the Greek sentence for emphasis.

NASB"give preference to one another in honor"
NKJV"in honor giving preference to one another"
NRSV"outdo one another in showing honor"
TEV"and be eager to show respect for one another"
NJB"have a profound respect for each other"

This is a present middle (deponent) participle used in the sense of an imperative. Believers must treat other covenant partners as more important than themselves (cf. Eph. 4:2; Phil. 2:3).

12:11

NASB"not lagging behind in diligence"
NKJV"not lagging in diligence"
NRSV"do not lag in zeal"
TEV"work hard and do not be lazy"
NJB"work for the Lord with untiring effort"

True love produces great energy (cf. Gal. 6:9).

NASB, NKJV"fervent in spirit"
NRSV"ardent in spirit"
TEV"with a heart full of devotion"
NJB"with great earnestness of spirit"

This is a present active participle used in the sense of an imperative. It is literally "to boil." This could refer to the regenerated human spirit or the indwelling Holy Spirit (RSV, cf. Acts 18:25; Rev. 3:15-16).

▣ "serving the Lord" This is a present active participle used in the sense of an imperative. There is a manuscript variation here. Some of the western family of Greek manuscripts (MSS D^*,3, F, and G) read "in time" (kairos) instead of "in the Lord" (kurios). The variant would emphasize serving the Lord and His church as the opportunity arises (cf. John 9:4; Eph. 5:16).

In all probability the confusion occurred because kurios was misunderstood or misread. The best and oldest Greek manuscripts P⁴⁶, א, A, and B have "serving the Lord." The UBS⁴ rates "Lord" as "certain" (A).

12:12 "rejoicing in hope" This is a present active participle used in the sense of an imperative (cf. 5:2).

The term "hope" was often used in connection with the Second Coming (cf. 5:2; 8:24; 15:13; I Thess. 5:8). It is not hope in the English sense of a wish, but in the NT sense of a certain event, but with an ambiguous time element. See full notes at 4:18 and 5:2.

▣ "persevering" This is a present active participle used in the sense of an imperative. The term means "active, voluntary, steadfast endurance."

▣ "in tribulation" As in 5:3,5 "hope" was linked to tribulation (thlipsis). This is the norm for followers of Christ in a fallen world (cf. Matt. 5:10-12; John 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; II Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4; I Pet. 4:12-16). We must not seek it nor shun it! See Special Topic: Tribulations at 5:3.

▣ "devoted to prayer" This is a present active participle used in the sense of an imperative. Prayer is a spiritual discipline and gift that recognizes God's active hand in history. Believers can affect a loving Heavenly Father. God has chosen to limit Himself to the prayers of His children (cf. Acts 1:14; 2:42; 6:4; Eph. 6:18-19; Col. 4:2). This makes prayer an awesome responsibility. See Three Crucial Questions About Spiritual Warfare by Clinton Arnold, pp. 43-44, 187-188.

12:13

NASB, NRSV"contributing to the needs of the saints"
NKJV"distributing to the needs of the saints"
TEV"share your belongings with your needy fellow Christians"
NJB"share with any of God's holy people who are in need"

The Greek verb koinōneō means "fellowship with." This term has a wide range of meaning for Paul. It includes both fellowship in the gospel and physical needs (cf. Gal. 6:6). It is even used of sharing Christ's suffering (cf. Phil. 3:8-10; I Pet. 4:13) and Paul's (cf. Phil. 4:14). To be united with Christ meant to be united with His people at every level! See SPECIAL TOPIC: SAINTS at 1:7.

This is a present active participle used in the sense of an imperative (cf. Pro. 3:27; Gal. 6:10). Believers are to work hard so as to have more for others, in Jesus' name (cf. II Cor. 8:11-12; Eph. 4:28).

SPECIAL TOPIC: KOINŌNIA

▣ "practicing hospitality" This is a present active participle used in the sense of an imperative. It is literally "pursuing hospitality" (see note at 14:19, cf. I Tim. 3:2; Titus 1:8; Heb. 13:2; I Pet. 4:9). This ministry was extremely important in the early church because of the evil reputation of "inns." This primarily referred to the housing and feeding itinerant Christian ministers.

NASB (UPDATED) TEXT: 12:14-21
 ¹⁴Bless those who persecute you; bless and do not curse. ¹⁵Rejoice with those who rejoice, and weep with those who weep. ¹⁶Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. ¹⁷Never pay back evil for evil to anyone. Respect what is right in the sight of all men. ¹⁸If possible, so far as it depends on you, be at peace with all men. ¹⁹Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "Vengeance is Mine, I will repay," says the Lord. ²⁰"But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head." ²¹Do not be overcome by evil, but overcome evil with good.

12:14 "bless those who persecute you" This is a present active imperative used twice in this verse. We get the English term "eulogy" from this term, "bless" (cf. Matt. 5:44; Luke 6:28; I Cor. 4:12; James 3:9-12; I Pet. 3:9). In P⁴⁶ (The Chester Beatty Papyri) and manuscript B (Vaticanus), "you" is left out making the statement much more inclusive or to put it another way, a much more general statement. For "persecute" see note at 14:9.

▣ "do not curse" This is a present middle (deponent) imperative with the negative particle, which usually means to stop an act already in process. This refers to calling God's name in prayer for vengeance (similar to the curses of I Cor. 12:3). This does not refer to profanity (cf. Eph. 4:29; I Pet. 3:9).

12:15 "rejoice with those people who rejoice, and weep with those who weep" These two present infinitives are used in the sense of imperatives. Christians are a family. Believers are not in competition, but must treat each other in family love. Because of the context of vv. 14-21 it is even possible that this reflects the believer's response to the unbelieving community using cultural opportunities or circumstances for evangelistic opportunities.

12:16

NASB, NKJV"Be of the same mind toward one another"
NRSV"Live in harmony with one another"
TEV"Have the same concern for everyone"
NJB"Treat everyone with equal kindness"

This is a present active participle used in the sense of an imperative (cf. 15:5; II Cor. 13:11; Phil. 2:2). Verse 16 may be viewed in relation to the conflict between

1. believing Jews and believing Gentiles in the Roman Church (cf. 11:13-24)

2. the age-old conflict between economic classes

3. the differing spiritual gifts

4. generational traditions and personal preferences

 

▣ "do not be haughty in mind, but associate with the lowly" This is a present active imperative with the negative particle, which usually means to stop an act already in process.

The term "lowly" can be masculine or neuter. If it is neuter then the translation should read "accept humble duties"; if masculine, "associate with poor or humble people."

▣ "Do not be wise in your own estimation" This is a present middle (deponent) imperative with the negative particle, which usually means stop an act already in process (cf. Pro. 3:7; Isa. 5:21; I Cor. 10:12; Gal. 6:3). Believers must not act superior to each other or arrogantly toward the unbelieving community.

12:17 "Never pay back evil for evil to anyone" This is a present active participle used in the sense of an imperative with the negative particle, which meant stop an act already in process. It is up to God to set things straight, not believers (cf. Pro. 20:22; 24:29; Matt. 5:38-48; Luke 6:27; I Thess. 5:15; I Pet. 3:9).

▣ "Respect what is right in the sight of all men" This is a present middle participle used in the sense of an imperative (cf. II Cor. 8:21; I Thess. 5:22; and I Tim. 3:7). This may be an allusion to Pro. 3:4 in the Septuagint (LXX). Believers live with an eye toward evangelizing unbelievers. We should do nothing that would offend or alienate an unbeliever (cf. I Cor. 9:19-23). Even our deepest convictions must be expressed in loving ways.

12:18 "If possible, so far as it depends on you, be at peace with all men" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. It is followed in the next clause by a present active participle used in the sense of an imperative. This is not always the believer's choice, but the grammar implies that it is often possible (cf. Mark 9:50; II Cor. 13:11; I Thess. 5:13).

12:19 "Never take your own revenge" This is a present active participle with the negative particle used in the sense of an imperative, which usually means stop an act already in process. God will set it straight one day (cf. Lev. 19:18; Deut. 32:35; Heb. 10:30).

▣ "for it is written" This is a perfect passive indicative, which is a Semitic idiomatic way of referring to inspired Scripture. This idiom of inspiration is paralleled to "as the Lord says" (cf. I Cor. 14:21 and II Cor. 6:17). This is a quote from Deut. 32:35.

12:20 "But if your enemy" This is a third class conditional sentence which meant potential future action. Enemies will come!

▣ "heap burning coals on his head" This is an allusion to Pro. 25:21-22. The theories of interpretation are:

1. This was a cultural idiom possibly from Egypt which meant that kindness is the best way to turn an enemy into a friend. It is still the Christian response to entrenched evil (cf. Matt. 5:44).

2. "Burning coals" seem to represent shame at one's improper actions which are so clearly revealed in light of another's love and forgiveness (cf. Ambrosiaster, Augustine and Jerome).

3. Origen and Chrysostom said this refers to Christian kindness which causes God to judge even more severely the unrepentant (cf. the Jerome Biblical Commentary, vol. 2, p. 326).

All the above theories are only that. The key is in Paul's summary statement in v. 21.

12:21 "Do not be overcome by evil but overcome evil with good" This is a present passive imperative and present active imperative. Our response to unfair treatment will determine and reflect the level of our own inner peace and joy. Bitterness is a spiritual cancer. Believers must give it to God.

▣ "evil" This is either masculine and, therefore, a reference to the evil one (see Special Topic at 16:20), or it could be neuter and refer to evil in general (cf. 12:9; I Thess. 5:21-22). This is a common NT ambiguity (cf. Matt. 5:37; 6:13; 13:19,28; John 17:15; II Thess. 3:3; I John 2:13-14; 3:12; 5:18-19).

It must be remembered that the purpose of these new attitudes and actions is evangelism!

DISCUSSION QUESTIONS FOR VERSES 9-21

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why are there so many present imperatives with the negative particle in vv. 9-21?

2. List all of the commands in these verses separately in a column. They are an awesome list of what practical, daily Christlikeness involves!

3. Why is it so difficult to determine which verses refer to Christians' treatment of other believers and which refer to their treatment of unbelievers?

 

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