TABLE OF CONTENTS
INTRODUCTION
1. Paul’s Usage of πνεῦμα
2. Form and Structure of the
Passage
3. The Spirit and the Life vv. 1-13
3.1 The Impact of Christ’s Death: No Condemnation vv. 1-4
3.2
Contrasts between the Flesh and the Spirit: Death
and Life vv. 5-8
3.3
Indwelling of the Spirit: Assurance of
Future Resurrection Life vv. 9-11
4. The Spirit and God’s Family vv12-17
4.1
The Obligation of the Believers: Mortification
vv. 12-13
4.2
The Witness of the Spirit: Children of
God vv. 14-17
5. THEOLOGICAL SIGNIFICANCE
6. IMPLICATIONS FOR VICTORIOUS
CHRISTIAN LIVING
6.1 Our Minds should set on things of the Spirit
6.2 Give-Up things of the flesh
6.3 Live as Children of God
6.4 The path of Suffering is the path of glory
CONCLUSION
BIBLIOGRAPHY
Introduction
Among
the Pauline epistles, Romans is the longest and theologically the most
comprehensive epistle. Particularly this chapter i.e., Romans 8, is one of the
greatest chapters of the Bible in relation to the teaching about the work of Holy
Spirit in the lives of believers. The main focal point in Romans 8: 1-17, is
the active work of the Holt Spirit in the believers’ lives that enables them to
defeat the flesh and live in victory. Thus, the following exegetical study
centers around this theme to see how the Holy Spirit works in the believers’
live and its implication to victorious Christian living.
1. Paul’s Usage of πνεῦμα
The
word pneuma occurs 145 times in the
thirteen letters of Paul; most of them refers to the Holy Spirit, although the
full name occurs 17 (or 16) times.[1]
Paul also uses the term “the Spirit of God”/“His Spirit” 16 times;[2]
and “Spirit of Christ” or its equivalent 3 times. Once pneuma also refers to Satan
(Eph. 2:2), and at least once in the plural in reference to demons (1 Tim.
4:1). In one instance (2 Thess. 2:8) Paul usages “pneuma” in Old Testament
sense, when he talks to the “breath” from the Lord’s mouth by which the Lawless
One will be slain.[3]
Particularly
Romans chapter 8, the word pneuma occurs
21 times, and a total of 13 times in the rest of the epistle but only two times
(in vv. 15a and 16b) does not refer to the Holy Spirit in Romans 8.[4]
More specifically in our passage i.e., vv. 1-17, the word pneuma occurs 15 times and rest four times found in vv. 18-39.[5]
Thus, it shows the significance of the ministry of the Holy Spirit.
2. Form and Structure of the
Passage
Romans
chapter 8 is not just an antidote to the wretched state pictured in chapter 7.
But this chapter gathers up the various thoughts from previous chapters such as
chapter 5, which talks of the blessings of the justified life, grounded in the
removal of condemnation; chapter 6, emphasis the freedom from the bondages of
sin and death; and chapter 7, talks of the problem of the flesh and leads to
chapter 8, which talks the solution of liberating from the flesh through
productive ministry of the Holy Spirit. Thus, this chapter begins with
instruction, rises to consolation, and concludes in jubilation.[6] In
this light of above structure, the passage will be divided into two major sections:
the Spirit and the life (vv. 1-11) and the Spirit and God’s family (vv. 12-17).
3. The Spirit and the Life vv. 1-11
The
beginning of chapter 8 clearly indicates the new and different dimension from
that of chapter 7. However, the tension between the Spirit and flesh,
righteousness and sin, life and death continues from chapter 3 to 8 but the
dominate focus in chapter 8 is victorious life through the Holy Spirit.
3.1 The Impact of Christ’s Death: No Condemnation vv. 1-4
V. 1 Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ ([There is] no
therefore now condemnation to those in Christ Jesus)
The
beginning word[7]
of chapter 8, therefore (ἄρα) plays an important role in
connecting the present chapter on life in the Spirit logically to the preceding
chapters. However, it is also possible to take therefore in refer to immediate preceding words, but most scholars agree
that it is not the primary context rather it is much more seems that Paul is
referring to the whole of the preceding argument.[8]
After a long argument he draw an important thing i.e. “there is now no condemnation those who are in Christ Jesus.” The word
now (νῦν) could contrast both the
past and future. Leon Morris says,
“‘now’ in contrast to times gone by before
we had entered into justification Christ brought. On the other hand it is also
possible contrast to the time to come because we do not experience all the
fullness of what salvation in Christ means, however, we do enjoy all that no condemnation means.[9]
In
other words, since we are justified in Christ, the past has gone and same time
the salvation that we experience now will be completed in the future.
Nevertheless, now all believers have
a wonderful gift of salvation from God in Christ.
The
word κατάκριμα which translated as
“condemnation,” is a forensic word, occurred only three times (Romans 5:16, 18;
8:1), the corresponding verb κατάκρίων is found 16 times. F. Büchsel observes
to the fact that with human judgment there is a distinction between
condemnation and its execution (e.g., Mk. 14:64), but whereas with the divine
judgment the two can be seen as one.[10]
Thus, in Paul’s view, condemnation
here in 8:1 refer to both sentence and execution of the sentence, but there is
no condemnation for those who are in Christ Jesus. In the following verse he
gives reason for why we need no longer worry about condemnation.
V. 2 ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς, ἐν Χριστῷ Ἰησοῦ, ἠλευθέρωσέν
σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας, καὶ τοῦ θανάτου. (–because [the] law of the Spirit of life in
Christ Jesus set free you the law – of sin and – of death).
In this verse, Paul begins with because (γὰρ) is an important word because
it gives the reason for what he just said above. That is to say, there is no condemnation because the work of Christ that set the
people free from the law and condemnation.[11]
Thus, now a freedom is available to those who believe in Christ Jesus through
the work of the Spirit.[12]
Further, a question rises what does law (νόμος)
denote here? Harrison observes the law here is used as figuratively as like in
7:21 and 23. Further he says it would be impossible for Paul to refer to
the Law of Moses as “the law of sin and death,” though it indicates sin (7:7,
8) and produces death as a result of sin (7:9-11; 2 Cor. 3:6, 7), but the law
in itself is holy (7:12). In this passage the word ‘law’ is not referring to
Moses’ law but used as in the sense of “principle.” Therefore, the law of sin
is captured and enslaved human’s conduct to sin and made him/her a prisoner
(7:23) and eventually brings death.
In
this phrase, the law of the Spirit of
life, again the ‘law’
is the principle on which the Spirit works as a principle that operates in
power to release him/her from sin. The Spirit
here is surely indicates to the Holy Spirit, who is characterized as the Spirit of life. In other words, the
Holy Spirit is the life-giving Spirit. Thus, the work and presence of the
Spirit is the distinguishing mark of the Christian, and this presence means the
death of the power of sin says Morris.[13] Further
Manson brings an interesting summary of Paul’s teaching on various laws:
“Moses’ law has right but not might; Sin’s law has might but not right; the law
of the Spirit has both right and might.[14]
Therefore, when the Holy Spirit comes into one’s life, He will set him/her free
from the bondage of sin and gives freedom and also empower to live in Christian
virtues.
V. 3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ
θεὸς, τὸν ἑαυτοῦ υἱὸν πέμψας, ἐν ὁμοιώματι σαρκὸς ἁμαρτίας,
καὶ περὶ ἁμαρτίας, κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί, (– for powerless [being] the law in that it was
weak through the flesh – God, – of himself Son having sent in likeness of flesh
of sin and for sin condemned the sin in the flesh)
In this verse, Paul underlines an important
point is that God who has taken the initiative to do what the law (even though it was his own law) was powerless to do. The law could neither justify nor sanctify[15]
because it was weakened by the sinful flesh. The fault is not in the law, but
in the flesh. It doesn’t mean flesh is evil but Paul sees it as weak.[16]
The flesh is weakened by the sin. So it cannot meet the standards of the law
and as a result law also cannot bring salvation. Therefore, God has to initiate
to bring salvation and sanctification for human beings.
For this, God has sent His own Son. Own is important
because it points the close relationship between the Father and the Son[17]
and also emphasis that the mission could not be entrusted to anyone else or
could fulfill anyone else than His own
Son.[18]
Hunter says “own Son,” as Christ is
the Son by nature, as we are sons by grace. Further Paul says that God sent his
own Son “in the likeness of sinful man to
be a sin offering.” The word likeness translated from Greek term, ὁμοιώμα,
generally has the idea of a “copy” rather than the abstract notion of
“likeness,” however in the New Testament it means “likeness.” When used of
Christ here and Phil. 2:7, the idea is of being exactly like rather than a
somewhat similar copy.[19]
Thus, this phrase caused a great deal of discussion. On the one hand it
emphasis “sinful flesh” to indicate Jesus is really like one of us and on the
other hand it points that unless he is sinless he could not be our Savior; in
fact he would need to be saved himself.[20]
Therefore, it is hard to understand Paul’s view here, however Stott says
regarding this phrase, “Not ‘in sinful flesh’, because the flesh of Jesus was
sinless. Not ‘in the likeness of flesh’, because the flesh of Jesus was real.
But ‘in the likeness of sinful flesh’, because the flesh of Jesus was both
sinless and real.”[21]
The important point here is not how Paul explaining the incarnation of Christ
rather he is pointing out how Christ saved us in his death.
The next important phrase is “God sending his
own Son to be a sin offering.” Paul
uses the Greek phrase περὶ ἁμαρτίας is the regular translation in LXX of the
Hebrew expression for “sin offering”. Though
the NIV well translated but in the present context doesn’t refer any
sacrificial system.[22]
However, Christ’s work on the cross can be called as a “sin offering” because He
is the Lamb of God who carried the sin of human beings. In doing so, Paul says
that “he condemned sin in the flesh”. In order to understand this phrase, we
need to recall F. Büchsel’s explanation of “κατάκριμα”
which is “pronouncement and execution of the sentence are as one in divine
judgment”. In view of this meaning, the phrase “he condemned sin in the flesh”
can be understood as when God condemned sin in his Son, His judgment fell upon
him.[23]
V. 4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν, τοῖς μὴ κατὰ
σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. (that the requirement of the law should be fulfilled in us
who not according to flesh walk but according to Spirit).
In
this verse, Paul points out the main purpose of God sending His Son and its
impact in the believers’ life. And the main issue here is how to interpret the righteous requirements of the law are
fully met in us. The Greek word τὸ δικαίωμα is being translated ‘righteous
requirements’ in plural form in the NIV but it is singular number in its Greek
form and its meaning is “a regulation relating to just or right action in other
words righteous regulation, or righteous requirement, or righteous commandment.[24]
Thus, the NIV translation is misleading. Paul does not say that the “righteous requirements of the law” are fulfilled
in us, but rather he says that “the righteous requirement of the law was fulfilled in us.[25]
Further,
some (Shedd, Hodge and others) argue in terms of justification, Paul
sees the fulfillment as vicarious that is what Christ has
fulfilled through his work and not a personal performance of a believer. Some
others (Bruce, Hendricksen, Lloyd-Jones, Denney, and others) argue that Paul is
here referring to what happens to the person who is in Christ. For them
justification and sanctification cannot be separated. Former view emphasis on
Christ’s work and later view emphasis on the effect of Christ’s work in
believers’ life. In fuller sense, Morris says that Paul does not say “we
fulfill the law’s righteous requirements, but that the righteous requirement of
the law is fulfilled in us, thus it is surely pointing to the work of the Holy
Spirit in the believer.”[26]
Furthermore,
in us does not carry everyone but Paul explains that who
walk, not according to the flesh[27] but
according to the Spirit. Scholars like Shedd, Chrysostom, Bengel, Stott and
other consider walking according to the
Spirit means living in holiness. In this view, it is not the believers’
efforts or strength that helps them to live in holiness but it is the
indwelling of the Holy Spirit in them enables them to live life in accordance
with all that the Holy Spirit means.[28]
In sum, Paul continues his argument from the
previous chapters where the sin is over powered the flesh. But here in this
section, Paul addresses that there is no condemnation because what Christ has
done on the cross of Calvary has met the righteous requirement of law. What law
could not do, God did it through His Son Jesus Christ. Thus, through the death
of Christ there is no condemnation for all who are in Christ. Moreover, they
also live according to the Spirit.
3.2 Contrasts between
the Flesh and the Spirit: Death and Life
vv. 5-8
V. 5 οἱ γὰρ κατὰ σάρκα ὄντες, τὰ τῆς σαρκὸς
φρονοῦσιν; οἱ δὲ κατὰ πνεῦμα, τὰ τοῦ
πνεύματος. (those
who indeed according to flesh are the things of the flesh mind; those who
however according to Spirit the things of the Spirit).
Verses from 5 to 8 are closely connected with
a series of conjunctions[29]
as a one single argument i.e. life according to the Spirit and life according
to the flesh.[30]
γὰρ (for) connects this
verse with the previous words that is to support what Paul has said above.
In
verse 5, Paul brings same idea that of verse 4 with a slightly different Greek
construction, “according to the flesh/Spirit.” Though there is no much
difference in meaning but here he expresses what these people are and their
mind set rather than what they do.[31] For
them the flesh is the focal point in their life and they concentrate only
fleshly life or desires of the flesh. As a result they cannot live according to
the Spirit but according to the flesh. But whereas people who set their mind on
the Spirit live according the desires of the Spirit.
V.6 τὸ γὰρ[32] φρόνημα τῆς σαρκὸς
θάνατος ; τὸ δὲ φρόνημα τοῦ πνεύματος, ζωὴ καὶ εἰρήνη. (the indeed mind of the flesh [is] death – but
[the] mind of the Spirit life and peace.
In
verse 6, Paul points the consequences of one’s mind-set brings out.[33] “The mind of flesh is death” because they
set their desires on sinful nature and fleshly things and as a result they are
cut off from God. This is leading them to death in sense of separation from
God. On the other hand, the people who set their mind on the Spirit will enjoy
the life and peace from God. This is because the things of God are dominate in
their life and their thinking and as a result the Spirit brings life and as
well as peace. Morris says that “peace means the enjoyment of all that
reconciliation with God; peace that pervades the whole of life cannot be
dispelled by the conflicts life bring.”[34] In
other words, the peace that keeps the relationship with God all through the
life which cannot be dispelled by any physical conflicts.
V.7 διότι
τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν ; τῷ
γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται ;
οὐδὲ γὰρ δύναται
; (because the mind of the flesh [is] hostility towards God; to indeed [the]
law – of God not is subject not even indeed can it [be]).
Verse
7 is connected to the preceding verse with conjunction because.[35]
It is noted in the preceding verse the
mind of flesh is death and now it is elaborated more widely that is its
“hostility” towards God and those who live according to the flesh cannot fulfill
the law’s righteous requirements. Hostility means “being in the opposite camp,
refusing to be subject to God’s law.”[36]
In other words withdrawing from God and live according fleshly desire.
Therefore, they cannot submit themselves to God’s
law. God has given his law so that people may know what is right and submit
to it, but due to their mind set on the things of flesh which are dominated by
sin, caused them to be rebellious against God’s law. As it is noted before,
since flesh is enslaved by sin, they cannot do or follow the law.
V. 8 οἱ δὲ ἐν σαρκὶ ὄντες, θεῷ ἀρέσαι οὐ δύνανται. (those who moreover in flesh are God to please
not are bale).
Verse
8 continues the argument with another conjunction δὲ.[37]
Those who are flesh cannot please God,
Paul here continues his argument with a different wording that since they are
rebellious against God, they cannot submit to God’s law and as a result they
are able to please God.
In
sum, Paul categorized people into two groups – (1) those who are “in the flesh’
and (2) those who are ‘in the Spirit,’ in other words those who are
unregenerated and the regenerated – and their destiny. Those who are ‘in the
flesh’ characterized as enemies of God, failure to submit to God’s law, failure
to please God and resulted death but those who are ‘in the Spirit’ have life
and as well as peace because their mind set is dominated by the thing of the
Spirit.
3.3 Indwelling of the
Spirit: Assurance of Future Resurrection
Life vv. 9-11
Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ, ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν ; εἰ δέ τις πνεῦμα
Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. (You moreover are not in flesh but in Spirit if indeed [the]
Spirit of God dwells in you; if moreover anyone [the] Spirit of Christ not has
he not is of him).
Having
said in the third person plural about the contrast between the people who live
according the flesh and the Spirit, Paul turn to his readers by using of the
emphatic you in second person. Now
Paul points out that as believers, they have, in the Spirit, an antidote for
the flesh.[38]
Thus, every Christian who really lives in the Spirit is under the domination
and control of the Spirit. Though they continued their existence in a physical
body, but they are not belongs to fleshly things because they are the place
where God’s Spirit dwells. Paul says, if
the Spirit of God lives in you is not telling doubtfully on the divine
indwelling but if in this context
means as in the case.[39]
Further, indwelling of the Spirit is not an occasional visitor like in the Old
Testament but takes up residence in God’s people and a result they are the
temple of God (1 Cor. 3:16) and obedient to God.
Furthermore,
Paul says if anyone does not have the
Spirit of Christ, he does not belong to Christ. Paul use of the Spirit of Christ is nothing but
expressing in another way in referring to the
spirit of God. Since at the time the doctrine of Trinity had not yet been
formulated, but this kind of expression led in latter period for Christians to
understand the Trinity.[40] However,
Paul sees the Spirit as integrally related to Christ as well as the Father. For
Paul, the Spirit of Christ in us (9b) is to have Christ in us (10a) are same. The
presence and fullness of Christ are realized in the life of the Christian by
means of indwelling of the Spirit.[41] On
the other hand Paul clearly says that those who lack the Spirit of Christ are not be Christians because they are not
belong to Christ.
V. 10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα
νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰδικαιοσύνην. (if however Christ [be] in you the indeed body
[is] dead on account of sin – and [the] Spirit life on account of
righteousness).
Paul says, but if Christ is in you.
But makes a contrast with those who
are not belongs to Christ, as Paul said it in the preceding. Once again if means as in the case; he is speaking of the believers, the one in whom
Christ is, and says your body is dead
because of sin. Morris says it is a difficult expression but it can be
taken as a subordinate clause as in RSV, NEB and Moffatt, “though the body”.
But the real issue is dead. Paul says
though “Christ in us” our bodies are still “dead because of sin.” Physical
death is the penalty for sin that must be carried out,[42] but for Christians have hope and
assurance because Paul says, “your spirit is alive because of righteousness.”
In verse 10, the word πνεῦμα has difficult to understand. NIV translates as refers
to human spirit and some other (Calvin, Murray, Barrett, etc.) refer to the
Holy Spirit.[43] The NIV and other like
Hodge, Hunter sees “πνεῦμα” (spirit) in contrast to “σῶμα” (body), but in fact,
the Greek word for alive is an adject which is not used in the Greek text but
used noun “ζωὴ” means life. Further, the word “your” in “your spirit” (NIV
translation) does not occurred in the Greek text.[44]
Thus, it is better to translate “πνεῦμα” in relation to the Holy Spirit because
it is the Holy Spirit who brings the life in the believer. Therefore Harrison
says that “the Spirit who is life in himself brings life to the person he
dwells only because that person has already been granted God’s righteousness
(justification).”[45]
In other words believer is credited with “the righteousness of God,” it is that
brings him into the sphere of salvation.
V. 11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος
τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν
Χριστὸν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν, διὰ τοῦ ἐνοικοῦντος αὐτοῦ
πνεύματος ἐν ὑμῖν. (if
moreover the Spirit of the [one] having raised up – Jesus from among [the] dead
dwells in you the [one] having raised up from among [the] dead Christ will give
life also to the mortal bodies of you on account of that dwells his Spirit in
you).
Once again Paul’s if has the same meaning “as in the case.” Here he relates the
Spirit to the God the Father as in verse 9 he related him to Christ. Paul
characterized the Father as raising Jesus, also raises us in due course of time.
Therefore, indwelling of the Spirit in us guarantees us that our bodies will
not end in the grave, but God raise our mortal bodies through the Spirit.[46]
4. The Spirit and God’s
Family vv12-17
In
preceding verses Paul explained the contrast between life according to the
Spirit and the flesh. And having said the life in Christ through the Spirit,
Paul brings the implications as an obligation for believers in the following
verses:
4.1 The Obligation of
the Believers: Mortification vv.
12-13
V. 12 Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ
σαρκὶ, τοῦ κατὰ σάρκα ζῇν. (So then brothers debtors we are not to the flesh –
according to flesh to life).
NIV
translates Therefore, brothers, we have
an obligation but the literally Paul says “we are debtors.” However, the NIV translation of obligation also gives a strong meaning
too. Here Paul strongly emphasis that the flesh has no right over believers,
even though the flesh has not been eradicated.[47] But
we have no obligation to the flesh but the Spirit. In other words Paul is
telling don’t be indebted to the flesh i.e. living according to the flesh.
V. 13 εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν
; εἰ δὲ πνεύματι, τὰς πράξεις τοῦ
σώματος θανατοῦτε, ζήσεσθε. (if indeed according to flesh you live you are about to die
if however by [the] Spirit the deeds of the body you put to death you will
live).
In
this verse, there is a change from we to
you as Paul turns to the link between
living the fleshly and death. This does not mean that he saw the Romans as
living the unregenerate life, but this is certainly a strong note of warning
i.e. to live according to flesh will result death. On contrary Paul tells that
if you put to death i.e., mortify the body’s deeds[48]
you will live. Here the body used equivalent to “the flesh” as in 6:6[49]
and misdeeds in NIV translation also some indicates as evil actions (as in Luke
23:51). Such actions are objects of decisive and hostile action as far as the believer
is concerned.[50]
However, the work of mortifying is not a self effort but it is done the power
of the Spirit.
In
sum, this section can be put into three points as Douglas J. Moo and Stott
observe: (1) mortification – Paul is serious about the need for us to put
effect the new life God gives us. Our response is not optional but necessary to
put death the deeds of the body; (2) how to mortify – it is done by empowerment
of the Spirit. We cannot stop committing sins in our own power but it can only
be done by the Spirit; and (3) practice of mortification – Paul never suggests
that the inheritance of future life requires that we stop sinning altogether
but clear, long-term, progress in becoming less like the world i.e. the fleshly
and more like Christ. Thus, mortification is the work of the Spirit in us but
we too have responsibility to live in the Spirit i.e. to look or fix on the
things of the Spirit rather than the things of flesh.
4.2 The Witness of the
Spirit: Children of God vv.
14-17
In
verse 14-17 Paul describes the ministry of Spirit to confirm the believers’
position as a sons of God based on adoption into the heavenly family.
V. 14 ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσίν. (as many as indeed by [the] Spirit of God are
led these sons of God are).
Because (γὰρ) is a connecting word to the
preceding phrase “you will live”
which is an introduction to following phrases. Those (ὅσοι) translated in NIV but better rendered will be “all who” (as in NEB) or “Everyone” (as in JB) because it
indicates no exception for the people whom Paul describing as led by the Spirit of God. Further
scholars argue for translation of the word “ἄγω” (the root word for ἄγονται) to be translated as “leads” or
“drives.” Käseman and Godet prefer “drives” than “leads” but most
commentators (Stott, Moo, Morris, Harrison and others) prefer “leads.” For most
Christians the phrase “led by the Spirit” is referring to “guidance,”[51]
thus it is better word to render “leads” rather than “drive.” The BDAG defines
“ἄγω” as “to direct or lead the
movement of an object from one position to another.”[52] It is true that the Spirit leads the people who were enslaved by
the sin now led to be sons of God. Thus, Stott says about this phrase in
light of verse 13 that the Spirit leads us into holiness because those who put
to death the misdeeds of the body are sanctified by the Spirit and led into
fullness of life; are now called sons of
God. Further, Harrison rightly says, “the relation
of the Spirit to the sons of God is presented as being much like that of a
shepherd to his sheep. They are “led” by him as their guide and protector.”[53]
It is true that when a person is sanctified by the Spirit, the ministry of
Spirit didn’t stop at the movement but it guidance and protects to another
level as the sons and daughters of God.
V.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε
πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, Ἀββά! ὁ πατήρ! (not indeed you received a spirit of bondage
again unto fear but you received a Spirit of adoption whereby which we cry Abba
– Father).
This
is the third verse in succession to be introduced by “for”.[54]
Here in this verse, Paul elaborates on sonship to God. In his elaboration, Paul
uses the aorist tense (ἐλάβετε)
which points a definite time, according to Morris that probably Paul is
referring the time as time of conversion.[55]
In other words, we receive sonship of God at time of conversion.
One
of the augmentable issues in this passage is Paul’s use of “πνεῦμα.” There are three possible
way of translation of “πνεῦμα”
in this verse: (1) the spirit of
slaves…the spirit of sons (as in JB; NASB is similar); (2) or the first “πνεῦμα” can be translated with small “s”
and the second with a capital, as Moffatt and NIV, “you have received no slavish spirit…you have received the Spirit of
sonship”; (3) or both can be translated both with capital as Murray, “Ye did not receive the Holy Spirit as a
Spirit of bondage but as the Spirit of adoption.” Since the passage speaks
the ministry of the Spirit, Morris comments in this way: first, negatively,
that the Spirit believers received is not one of bondage; second, positively,
he is a Spirit of sonship (for the Spirit believers receive as 1 Cor. 2:12; 2 Tim.
1:7).”[56]
The important implication here in this passage is that Paul is using a
rhetorical way to explain the Spirit of God does not make the believer a salve
but a son of God.
The phrase “salve again to fear” draws an
attention. The slavery to sin inevitably leads to fear. Thus, Paul is not
telling that the Spirit leads to sin which cause fear and enslavement but in
contrast he tell that believers received “the Spirit of adoption.” The word
“adoption” is only used by Paul in New Testament for five and three times in
Romans,[57]
and it does not occur in LXX, for the Jews did not practice adoption.[58]
Most scholars agree that Paul borrowed the idea from Roman or Greek law in both
of which adoption was important.[59]
It is a useful word for Paul to illustrate and explain the rights and
privileges of sonship in a family to which one does not belong by nature, but
admitted to the heavenly family in Christ through the Spirit, where he can call
God as Abba, Father.
The
word Abba is an Aramaic word meaning
“Father,” which is babbling word for a little child to call his father as
“Daddy.” This expression points to love and to intimacy. Further, this word
also brings the implication that God is not distant Ruler in transcendence but
One who is intimately close. Further, Morris says, we should not forget that
Paul puts the Father at the center. The Spirit does not cause us to cry “I am
God’s son,” but “God is my Father.”[60] Thus,
the believer depends on God rather than contemplating himself. Furthermore, the
repetition of word in Aramaic and Greek “Abba,
Father”[61]
is not a translational purpose but most scholars agree it is used in form of
prayer because of the word “cry.”
V. 16 αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν,
ὅτι ἐσμὲν τέκνα θεοῦ. (itself the Spirit bears witness with the Spirit of us that
we are children of God).
There
is a great argument between scholars about “the Spirit bears witness “to” our
spirit or the Spirit bears witness “with” our spirit. Hunter, Haldane, Murray
and others are favor to “with our spirit” and since the Spirit enables us to
cry “Abba, Father” is the view of
Luther, Calvin, Hodge, Leenhardt and others to point “to our spirit.” Cranfield
says that we cannot stand alongside the Holy Spirit and give testimony about
our reality before God, thus, the Spirit of God testifies to our Spirit and
gives us the assurance of our membership in the heavenly family as children of
God.[62] Here
Paul speaks of children of God and in preceding verse sons of God has no much
significance.[63]
But Harrison says “both are family terms. “Children” emphasizes family
relationship based on regeneration, while “sons” stress legal standing.”[64] Though
it seems good explanation in this context but basically the New Testament
writer does not have any such idea.
V. 17 εἰ
δὲ τέκνα, καὶ κληρονόμοι: κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ; εἴπερ
συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
(if moreover children also heirs: heirs indeed of God, join-heirs moreover of
Christ if indeed we suffer jointly, that also we might be glorified together).
In
verse 17, Paul goes on to unfold some of the implications for being children of
God. He continues his preceding discussion of children of God with “if we are children then we also heirs.”
Here the transition is not a new thought but it is continuation. An adopted
child is legally authorized to be an heir of his adoptive family. It is not
just his position in the family but it points his right of inheritance. However,
Paul is not referring in terms of ownership but as relationship.[65]
Thus, he says “we are heirs of God and
co-heirs of Christ.”
Further
the relationship with Christ as co-heir
leads to share in his sufferings.
Suffering is not an end but our sharing in his suffering leads to share in his glory too. Scholars see suffering as not literal meaning
although they do agree that it implies but it also teaches the implication of
discipleship. In other words, we are expected to stand firm to walk in
footsteps of our master who passed through the path of suffering on his way to
glory. Thus, Peter teaches this as clearly as Paul in 1 Peter 4:13, “rejoice that you participate in the
suffering of Christ, so that you may be overjoyed when his glory is revealed.” In
this regard Stott rightly says that “the essence of discipleship is union with
Christ, and this means identification with him in both his sufferings and his
glory.”[66] Thus,
being sharing membership and possession with Christ is not just receiving
privileges and legal stand before God but also sharing in his suffering which
ultimately will lead us to participate in his glory. Therefore, our sufferings
are not meaningless says Morris. The path of suffering is the path of glory.[67]
5. THEOLOGICAL SIGNIFICANCE
The
epistle of Romans is one of the most theologically enriched epistles of the New
Testament. From the beginning of the epistle we see Paul addresses the
theological arguments, particularly he talks of God’s wrath (1:18) and its
causes and then he move on to address fall of mankind (3:9-19); blessedness of
justification (Ch. 4 and 5); freedom from the bondage of sin and death (Ch. 6);
the struggle of flesh with sin (7); and now chapter 8, where Paul beautifully
describes the ministry of the Holy Spirit in believers’ life. Moreover, Paul
also talk of some important theological themes which were said in previous
chapters also reminded in this section such as sin, death, justification,
sanctification, adoption and glorification.
Particularly
in this section, Paul addressed the role and significance of the Holy Spirit in
believer life. Thus, we can see the multiple work of the Holy Spirit in the
believer life: the Holy Spirit liberates us from the law of sin and death (v.
2); and also empower us to live a life according to His desires (v. 4); he
dwells in us (v. 9); gives life to our spirit (v. 10) to live in his ways (12)
and also to our bodies too (v. 11); he empower us to put to death the misdeeds
of the body (v. 13); he leads us to be God’s children (v. 14) and bears witness
to our spirit that we are the members of God’s family (v. 16); he helps in our
prayer (v. 15); and also his indwelling in us makes us to foretaste of our
inheritance in glory (v. 17).
Hence,
the multiple work of the Holy Spirit – particularly his indwelling in believer
life – obviously points out the life according to the Spirit is totally
different from that of life according to flesh. The life according to the
Spirit is justified, sanctified and also foretasted the future glory through
the Spirit, but whereas the flesh according to flesh enslaved under the power
of sin and death. Further, the life is centered or filled with the Spirit is
life under dominance of God and nothing can enslave it to fear or to death.
6. IMPLICATIONS FOR VICTORIOUS
CHRISTIAN LIVING
The
ministry of the Holy Spirit in a believer life will enable him to live a life
that pleasing to God and blessing to fellow Christian. Paul in this passage
teaches to all who are in Christ (v. 1) to live a life according to the Spirit,
so that he/she will be co-heir with Christ in sharing his inheritance and glory
both here in this age and age to come. Thus, Paul encourages us to observe
certain things that will bring victory over sin and death through the power and
presence of the Holy Spirit.
6.1
Our Minds should set on things of the Spirit
Paul
clearly pointed out the contrast and consequences of being set mind on the
flesh and the Spirit (vv. 6-8). He encourages us to set our mind or our desires
on the Spirit because this kind of action will result life and peace. Though we
face struggle within the flesh to focus on the Spirit but if we desire to
follow the path of Spirit, we will enjoy the peace of mind and life with joy. Moreover,
this kind of life pleases God.
Thus, Douglas J. Moo says “if we are serious
about progressing in the Christian life, we must seek every day to feed our
minds with spiritual food.”[68] It
is true that we should prepare and feed our mind with spiritual food i.e. to
mediate on the God’s Word, prayer, and fellowship with Christian community.
Moreover we need to have a quite time every day to enrich our mind to focus on
the Spirit.
6.2
Give-Up things of the flesh
It
is quite opposite to the previous one. Paul warns us to give up the things of
the flesh i.e. acts of sinful nature. The acts of sinful nature will result
death, and our lives are hostile to God. It is true that we live in a physical
body but it does not mean we should live in pleasures of the body which contrasts
to God’s law. The acts of flesh break the law of God and the law condemns them.
In
order to become our body the dwelling place of the Spirit, we should leave the
things of the flesh and allow the Spirit of God to enrich our body to please
God (12:1). Thus, we should put death the misdeeds of the body and live
according to the Spirit.
6.3
Live as Children of God
In
verse 12, Paul reminds that we have an obligation that is to live according to
the Spirit i.e. to say that we should give-up the things of flesh and live as
children of God. Of course it is the Spirit that leads us to be sons and
daughters of God, but we do have responsibility to live as members of the God’s
family to reflect the love and character of our Father to this world.
We
are not just called as children of God but we are co-heir with Christ. We do
have responsibility to show our Father to other as Jesus Christ shown to us.
How do we show our Father? It is through our life-style.
6.4
The path of Suffering is the path of glory
It
is not only Paul who speaks of suffering in believers live but also other New
Testament writers too reminded us that there is no easy way in Christian life.
Our Master suffered and the apostle also suffered too. Morris rightly says that
“suffering is not some accident but an integral part of discipleship.”[69] It
is true, the suffering teaches, and shapes us to be better disciples of Jesus
Christ. An important thing is that Christ does not leave us alone in our suffering
but He too suffers along with us. It is evident when Saul of Tarsus was
persecuting the church; Christ appeared to him on the Damascus Road and asked
him, “Why do you persecute me?” (Acts 9:4). It simple indicates that Christ is
one with us in our suffering. Christ is always present in us through the
Spirit. Suffering is not the last thing but it is path where we are trained and
shaped into likeness of our Master and share in his glory.
CONCLUSION
Paul
beautifully describes the ministry of the Spirit in believer’s life in Romans
8:1-17. There is no condemnation to all who are in Christ because Christ
fulfilled the righteous requirement of law. Further we received life through
the Spirit not only in this age but we are assured we will resurrect because of
the indwelling God’s Spirit us will raise as He raised Christ. It is not only a
future hope but in present the Spirit empower us to put death the misdeeds of
the body and joins in the God’s family as co-heir of God to share in both
suffering and glory.
BIBLIOGRAPHY
Bauer,
Walter. “δικαίωμα” in A Greek-English
Lexicon of the New Testament and other Early Christian
Literature, 3rd edition (BDAG), edited by Frederick William
Danker. Chicago: The University
of Chicago Press, 2003.
Büchsel,
F. “κατάκριμα” in The Theological
Dictionary of New Testament, vol. 3, edited by Gerhard Friedrich. Grand Rapids, MI: WB Eerdmans Publishing
Company, 1976.
Fee,
Gordon D. God’s Empowering Presence: The
Holy Spirit in the Letters of Paul. Grand Rapids,
MI: Baker Academic, 1994.
Harrison,
Everett F. The Expositor’s Bible
Commentary with the New International Version: Romans
– Galatians, vol. 10, edited by Frank E. Gaebelein and J. D. Douglas. Grand
Rapids, MI: Zondervan
Publishing House, 1976.
John
R. W. Stott, The Bible Speaks Today: The
Message of Romans. Downers Grove, Il: Inter- Varsity Press, 1994.
Moo,
Douglas J. The Epistle to the Romans,
edited by Ned B. Stonehouse, F. F. Bruce and Gordon
D. Fee. Grand Rapids, MI: WB Eerdmans Publishing Company, 1996.
Moo,
Douglas J. The NIV Application
Commentary: Romans. Grand Rapids, MI: Zondervan, 2000.
Morris,
Leon. The Pillar New Testament
Commentary: The Epistle to the Romans. Grand Rapids, MI: WB Eerdmans Publishing Company, 1988.
Mounce,
Robert H. The American Commentary: An
Exegetical and Theological Exposition of Holy
Scripture – Romans, vol. 27, edited by E. Ray Clendenen. Nashville, TN: Broadman & Holman Publishers, 1995.
Osborne,
Grant R. The IVP New Testament Commentary
Series: Romans, edited by D. Stuart Briscoe
and Haddon Robinson. Downers Grove, Il: Inter Varsity Press, 2004.
Schreiner,
Thomas R. Baker Exegetical Commentary of the New Testament: Romans. Grand Rapids, MI: Baker Academic, 1998.
[1]
1 Thess. 1:5, 6; 4:8; 1 Cor. 6:19; 12:3; 2 Cor. 6:6 (although this is debated);
13:13[14]; Rom. 5:5; 9:1; 14:17; 15:13; 15:16; Eph. 1:13; 4:30; Titus 3:5; 2
Tim. 1:14. “Holy” has been added to the text by various MSS in two other
instances (1 Cor. 2:13 [MajT]; Rom. 15:19 [considered original by Westcott and
Hort]). This information quated from Gordon D. Fee, God Empowering Presence: The Holy Spirit in the Letters of Paul,
p. 14.
[2]
1 Thess. 4:8 (“his Holy Spirit”); 1 Cor. 2:11; 2:14; 3:16; 6:16; 6:11; 7:40;
12:3; 2 Cor. 3:3; 3:17 (“the Spirit of the Lord”); Rom. 8:9; 8:11; 8:14; 15:19;
Eph. 3:16; 4:30 (“the Holy Spirit of God”); Phil. 3:3.
[3]
Gordon D. Fee, God’s Empowering Presence:
The Holy Spirit in the Letters of Paul (Grand Rapids, MI: Baker Academic, 1994),
Pp. 14-15.
[4]
Grant R. Osborne, The IVP New Testament
Commentary Series: Romans, edited by D. Stuart Briscoe and Haddon Robinson
(Downers Grove, Il: Inter Varsity Press, 2004), p.192.
[5]
Douglas J. Moo, The Epistle to the Romans,
edited by Ned B. Stonehouse, F. F. Bruce and Gordon D. Fee (Grand Rapids, MI:
WB Eerdmans Publishing Company, 1996), p. 468.
[6]
Everett F. Harrison, The Expositor’s
Bible Commentary with the New International Version: Romans – Galatians, vol.
10, edited by Frank E. Gaebelein and J. D. Douglas (Grand Rapids, MI: Zondervan
Publishing House, 1976), p. 85.
[7]
Particularly in NIV, NASB the chapter begins with “Therefore”, there is now no condemnation for those who are in Christ
Jesus.
[8]
Leon Morris, The Pillar New Testament
Commentary: The Epistle to the Romans (Grand Rapids, MI: WB Eerdmans
Publishing Company, 1988), p. 300.
[9]
Leon Morris, p. 300.
[10]
F. Büchsel, “κατάκριμα” in The
Theological Dictionary of New Testament, vol. 3, edited by Gerhard
Friedrich (Grand Rapids, MI: WB Eerdmans Publishing Company, 1976), Pp.
951-952.
[11]
Lean Morris, p. 300.
[12]
Everett F. Harrison, p. 86.
[13]
Leon Morris, Pp. 300-301.
[14]
Ibid.
[15]
John R. W. Stott, The Bible Speaks Today:
The Message of Romans (Downers Grove, Il: Inter-Varsity Press, 1994), p.
219.
[16]
Leon Morris, p. 302.
[17]
Leon Morris, p. 302.
[18]
Everett F. Harrison, p. 87.
[19]
Leon Morris, p. 302.
[20]
Ibid.
[21]
John R. W. Stott, p. 219.
[22]
Leon Morris, p. 303.
[23]
John R. W. Stott, p. 220.
[24]
Walter Bauer, “δικαίωμα” in A
Greek-English Lexicon of the New Testament and other Early Christian Literature,
3rd edition (BDAG), edited by Frederick William Danker (Chicago: The
University of Chicago Press, 2003), p. 249, and Douglas J. Moo, p.249.
[25]
Douglas J. Moo, The NIV Application
Commentary: Romans, (Grand Rapids, MI: Zondervan, 2000), p. 249.
[26]
Leon Morris, p. 304.
[27]
BDAG describes κατὰ as “according to, in accordance with, in conformity.” Pp.
511-513. Thus, the phrase κατὰ σάρκα means “in accordance with flesh” and in
this passage, flesh is weakened by sin or enslaved by sin. Therefore, it
implies that according to sinful nature.
[28]
Leon Morris, p. 304.
[29]
NIV translation omits these conjunctions.
[30]
The contrasting terms “σάρκα” and “πνεῦμα” are at time difficult to understand because
they can have more than one meaning. For instance, “flesh” can be referred to
ordinary physical life shared by believer and unbeliever alike (2 Cor. 10:3).
But in this passage, for Paul “flesh” means human nature as corrupted and
weakened by sin or enslaved by sin, which is evident from the previous section.
The word “πνεῦμα” is less complicated but since it is contrasted with “flesh”,
clearly it indicates that it is not referring to an element in the constitution
of human. But rather referring the Spirit.
However, the problem is to determine whether πνεῦμα in this passage
means ‘the divine life-principle’ (the new communicated to the believer) or the
Spirit of God. In this passage the “πνεῦμα” refers the latter one i.e. the Holy Spirit. Harrison, p. 88 and Stott, p.
222.
[31]
Leon Morris, p. 305.
[32]
Paul use of “for” here is not as clear as in previous verse say Lagrange and
Boylan. Morris, p. 305.
[33]
“Mind” translates Φρόνημα,
which can be also mean “mind-set”; it denotes the basic direction of a person’s
will and desire (this noun occurs only in Romans 8:6, 7, 27 as cognate noun in
the New Testament). Douglas J. Moo, p. 250.
[34]
Leon Morris, p. 306.
[35]
διότι also means “on this account” in other words introducing an explanation of
what proceeded.
[36]
Leon Morris, p. 306.
[37]
δὲ is one of the most common Greek particles used to connect one clause to
another, either to express contrast or simple continuation. It is mostly
translated “but” as in connection to contrast, but when a connective is
desired, without contrast being clearly implied, “and” will suffice, and in
certain occurrences the marker may be left untranslated as in case of NIV
translation. BDAG, p. 213. Since Paul is continuing his argument, “and” is
appropriate.
[38]
Everett F. Harrison, p. 89.
[39]
Leon Morris, p. 308.
[40]
John R. W. Stott, p. 225.
[41]
Everett F. Harrison, p. 90.
[42]
Douglas J. Moo, p. 251.
[43]
Leon Morris, p. 309.
[44]
Douglas J. Moo, p. 253.
[45]
Everett F. Harrison, p. 90.
[46]
Leon Morris, p. 310.
[47]
Everett F. Harrison, p. 92 and Leon Morris, p. 312.
[48]
Mortify
the body’s deeds means killing them off, getting rid of them altogether.
Morris, p. 312.
[49]
Everett F. Harrison, 92.
[50]
Leon Morris, p. 312.
[51]
Douglas J. Moo, p. 260.
[52]
Frederick W. Danker, p. 16.
[53]
Robert H. Mounce, The American
Commentary: An Exegetical and Theological Exposition of Holy Scripture –
Romans, vol. 27, edited by E. Ray Clendenen (Nashville, TN: Broadman &
Holman Publishers, 1995), p. 181.
[54]
γὰρ in vv. 3, 5 and 15 translated as “for” to introduces Paul arguments.
[55]
Leon Morris, p. 314.
[56]
ibid.
[57]
Rom. 8:15, 23; 9:4; Gal. 4:5; and Eph. 1:5.
[58]
Leon Morris, p. 314.
[59]
F.F Bruse says that we should consider Paul use of “adoption” in light of
Greco-Roman cultural background. In the Roman world of the first century AD an
adopted son was a son deliberately chosen by his adoptive father to perpetuate
his name and inherit his estate; he was no whit (not in the smallest degree)
inferior in status to a son born in the ordinary course of nature, and might
well enjoy the father’s affection more fully and reproduce the father’s
character more worthily. Stott, p. 232; Barclay, pp. 106f.
[60]
Leon Morris, p. 316.
[61]
In Gethsemane Jesus uses this double form of phrase Mark 14:36.
[62]
Leon Morris, p. 317.
[63]
Thought some argue that the term children of God is inclusive word for sons and
daughters but for New Testament writers basically refer believers as sons of
God or children of God.
[64]
Everett F. Harrison, p. 93.
[65]
Leon Morris, p. 317.
[66]
John R. W. Stott, p. 235.
[67]
Leon Morris, p. 318.
[68]
Douglas J. Moo, p. 257.
[69]
Morris, p. 318.
