Romans 8

D. VIII. The nature of the power and of the working of the New Life explained

Romans 8:1

1. ἄρα. So, after this exposition, it becomes clear.

νῦν. As things now are, under the new dispensation.

κατάκριμα. In Christ there is no penal state following upon a verdict of condemnation, because in Christ men are acquitted (justified); cf. Romans 5:16 n.

τοῖςἐνΧρ. Ἰ. Those whose relation to GOD is determined by their union with Christ. Χρ. Ἰ. always in this order after ἐν and εἰς (unless Galatians 3:14).

Romans 8:2

2. ὁγὰρνόμοςτ. πν. κ.τ.λ. The life in Christ Jesus is the new life of and in men, Christ’s life in them, their life in Christ. This life has its instrument or vehicle, as it were, in the new spirit that is in men, new, because the result of their spirit being in union with and invigorated by Christ’s Spirit (Romans 8:9). This new or renewed spirit has its own law regulating its true condition, just as the old spirit had (Romans 7:21): and this law is embodied in the life and character of Christ; its first utterance is justification by faith which at once liberates a man from the tyranny of sin and death and dictates a corresponding manner of life; cf. n. on Romans 6:16-23. It is very remarkable that S. Paul should use this word νόμος to express any condition of the new life: it at least shows how far he is from having worked out a complete technical vocabulary. “He is using ν. here in the sense of Torah which is very much wider than ν. as ordinarily interpreted.” J.

H. A. Hart. In τ. πν. τ. ζ. there is a reference to Genesis 2:7: this is a new creation; cf. 2 Corinthians 5:17.

ἐνΧρ. Ἰ. Closely with ζωῆς; the whole phrase describes the ‘new man.’

ἠλευθέρωσεν. Sc. as soon as it came into action. Cf. Romans 6:4; Romans 6:8; Romans 6:11.

ἀπὸτοῦνόμουτ. ἁ. κ. τ. θ. Either (1) the law imposed by sin, cf. Romans 7:23; Romans 7:25, or (2) the law which gave sin its opportunity, cf. Romans 7:11. The first is more in accordance with usage in c. 7; yet it obliges us to take νόμος in a different sense from Romans 8:3.

Romans 8:3

3. γὰρ explains the method of liberation.

τὸἀδύνατον. For abstract ἀδυνασία: cf. τὸγνήσιον, 2 Corinthians 8:8; τὸδοκίμιον, James 1:3; 1 Peter 1:7 (?); τὸχρηστὸν, supra Romans 2:4; cf. Blass, p. 155 = the incapacity, ineffectiveness, lack of power. The construction is pendent; cf. Blass, p. 283.

τοῦνόμου. Here clearly of the law of GOD as apprehended by man.

ἐνᾧἠσθένει = the quality by which it was in a state of weakness, brought to that weakness (by sin) by means of the flesh; cf. Romans 7:14 n. ἠσθένει = constantly proved weak.

ὁθεὸς. The whole action described is the action of GOD.

τὸνἑ. υἱὸν. “The emphatic ἑαυτοῦ brings out the community of nature between the Father and the Son, cf. Romans 8:32, Colossians 1:13,” S. H. Add to ‘nature’ mind and purpose.

πέμψας. In this connexion only here and in Ev. Joh.

ἐνὁμ. σ. ἁμ. Cf. Philippians 2:7; Hebrews 2:17. ὁμ. does not mark unreality but suggests a difference; cf. Romans 5:14, Romans 6:5 n. The difference here is indicated by the addition of ἁμ. The σάρξ, which He assumed never admitted the tyranny of sin, though it included the capacity for temptation and sin. In these words S. Paul touches the very nerve of the Passion, and indicates the supreme act of the divine Love. See Moberly, Atonement and Personality, c. 6.

σ. ἁμαρτίας = human nature as it is under the dominion of sin. This phrase comes most near to describing flesh as in itself sinful; but that misunderstanding has already been fully guarded against.

περὶἁμαρτίας. περὶ = in the matter of, to deal with. ὑπὲρ = on behalf of. But the distinction between these prepositions is obscured in the Greek of this time. ὑπὲρ is never used with the sing. (sin as sin) but only with the plural (men’s sins): περὶ with both. It is probable that in περὶἁμαρτίας there is a direct allusion to the sin-offering; cf. Leviticus 4 et passim; Hebrews 10:6 alibi (cf. Hebrews 10:26); but the reference is also wider.

κατέκρινετὴνἁμ. Condemned it, gave a verdict against it in its claim upon man: it was just this effective condemnation which law had been unable to compass.

ἐντῇσαρκί. With κατέκρινε = in His flesh; cf. Romans 6:1-10, esp. 6, 7, 10. This parallel shows the reference to be primarily to the Crucifixion (cf. Romans 7:4); but the whole Incarnate Life showed the victorious power over sin which culminated in the Death and Resurrection, and constituted a verdict against sin’s claim to man’s nature. The whole was one act of redemption of the flesh, i.e. of human nature: it is that act in all its bearings which is in question here, in contrast with τὸἀδύνατοντοῦνόμου.

Romans 8:4

4. ἵνα. The object of the sending and the condemnation of sin.

τὸδικαίωμα, the righteous claim of the law. The law as GOD‘s revealed will has a claim over man: the same act which repudiated the claim of sin provided for the fulfilment of the claim of the law. Law and sin are here conceived as litigants for the ownership of man.

ἐνἡμῖν. Not ὑφ’ ἡμῶν: in us as renewed in Christ.

τοῖςμὴκ.τ.λ. Not = if we walk, but in us in the character of men whose principle of conduct is regulated not by flesh but by spirit. A summary description of the true life of man, seen and made possible in Christ.

κατὰσάρκα … κατὰπνεῦμα. This antithesis at last becomes explicit, and is developed in Romans 8:5-8. In Romans 7:25 the antithesis was νοῦς and σάρξ; here, when it is more a question of the roots of action, it is πνεῦμα and σάρξ.

Romans 8:5

5. γὰρ. Explains how walking after spirit leads to the fulfilment of the claim of law, by a series of contrasted clauses.

οἱγὰρκατὰσάρκαὄντες. Those who take flesh for their standard of reference and line of action.

τὰτῆςσαρκὸςφρονοῦσιν. φρονεῖντάτινος = to adopt a man’s interests as your own, to side with him, be of his party: so here, not = have fleshly thoughts (σαρκικὰφρονοῦντες), but side with the flesh, make its aims, characteristics and interests their own; cf. Matthew 16:23 |[152] Mark 8:33 only. It is just this giving flesh its wrong place in the mutual relation of the elements of man’s nature which makes it the instrument of sin.

[152] | parallel to

Romans 8:6

6. τὸφρόνημα. Almost = the policy, the leading idea, of the flesh when isolated and uncontrolled, i.e. of man as merely earthly. Only in this chapter.

Romans 8:7

7. τὸφρ. τῆςσαρκὸςἔχθραεἰςθεόν. As before, it is the flesh as usurping and absorbing man’s whole interest which is in question, not the flesh in general.

Romans 8:8

8. οἱἐνσαρκὶὄντες, those whose being is wholly involved in flesh, not = those who are living in this passing life.

Romans 8:9

9. ὑμεῖςδὲ. Spirit, not flesh, is even now the atmosphere and inspiration of the Christian life.

ἐνπνεύματι. The human spirit (as shown by the contrast with σάρξ), which, in Christians, has become the channel or vehicle on and in which the divine Spirit works, πν. is that element in human nature by which man is capable of communion with GOD; and that communion reaches its culminating point when it is mediated by the life in and of Christ: then the Spirit of GOD not only speaks to or influences occasionally but dwells in the human spirit; and this is re-created, becomes new, as the spirit of the life in Christ Jesus; of. John 3:34. Cf. S. H.

πνεῦμαθεοῦ |[153] πνεῦμαΧριστοῦ |[154] Χριστός. Cf. Acts 2:33; supra, i. 4; Romans 8:5; infra, 14. The Spirit is the Spirit of GOD because He is sent from GOD: He is the Spirit of Christ, because He comes as representative of Christ, and brings the living power, the life of the ascended Lord, into human lives: so as the result of His action Christ Himself dwells in man. See Moberly, op. cit[155] pp. 197 ff.

[153] | parallel to

[154] | parallel to

[155] op. cit. opus citatum

εἴπερ, if, as is admitted: an appeal to the acknowledged character of Baptism; cf. Romans 6:1 ff. It is important to note that in all these sentences, no new teaching is being given, but appeal made to established truth.

εἰδέτιςκ.τ.λ. To be a Christian is to have Christ’s Spirit; not merely to have a spirit like Christ’s. Cf. 1 Corinthians 2:14-16.

οὐκ. cf. Moulton, p. 171; Blass, p. 254.

Romans 8:10

10. εἰδὲΧριστὸςἐνὑμῖν. The converse of ἐνΧριστῷ; the consequence of having Christ’s Spirit.

διἀἁμαρτίαν = for the sake of, for the purposes of sin. Cf. Mark 2:27; 1 Corinthians 11:9; Blass, p. 132.

τὀ … πνεῦμαζωἠ. The spirit is not merely alive, but a principle of life in the man; under its power the body too is alive.

διὰδικαιοσύνην. For the purposes of righteousness; cf. 4.

Romans 8:11

11. εἰδὲκ.τ.λ. Develops the thought implied in 10 that the body, too, even now is quickened by the new life; it has become a ὅπλονδικαιοσύνης, Romans 6:13.

τὸπν. τ. ἐγ. The resurrection of Jesus is a measure and warrant both of the will and of the power of the Spirit of GOD, to bring life into what is dead. Cf. Romans 4:24 and Romans 5:6; Romans 5:10-11.

ζωοποιήσει. Cf. Romans 6:8. The reference is not to the final resurrection, but to the present spiritual quickening of the whole man, the foretaste of that. The future is used, because a condition has to be fulfilled by man, πίστις; cf. Romans 6:11 (with 8).

τὰθνητὰσώματα. Your bodies, dead though they be; cf. Romans 7:24 and Romans 7:4.

The whole context seems to be decisive in favour of this line of interpretation. The section (Romans 8:1-11) balances the preceding section (Romans 7:7-25). There the inability of the law by itself to produce the higher spiritual life was shown; and the argument dealt primarily and mainly with human life as it is now. Here the whole object is to show that the Gospel provides just such a power as law lacks, a power, that is, to revive and renew the human spirit so as to enable it to mould and master the whole life. The life and death spoken of are the spiritual life and death already described; the raising is the present liberation of the spirit which affects the body also, making it too serve its true ends and live its true life. The raising of Jesus is a proof both of the will and character and power of that Spirit, which operated then and operates now through the risen Life communicated now to man; cf.

Romans 6:2-11. The future resurrection is not referred to; but it is of course implied as a consequence of the whole relation thus described between GOD and man. Cf. closely 2 Corinthians 4:10-11; 2 Corinthians 3:18; 2 Corinthians 5:14-16. The thought of the future resurrection life becomes explicit in Romans 8:17. As. Romans 5:1-11 argued that if GOD so loved us as to give His Son to die for us, He must love us enough to complete His saving work in us through His Son; Son 8:1-11 argues that if GOD had power and will to raise Jesus from the dead, He must have power and will to raise us in and through His Son from the death of sin.

Romans 8:12

12. ἄραοὖν covers the whole argument from Romans 8:12 and proceeds to conclusions as to Christian conduct; but this purpose is interrupted by the thought of the Spirit and the wide bearings of the relation of sonship to GOD. The subject of Christian conduct is resumed in c. 12. Here the main character of the Christian life is expounded.

ὀφειλέται. Still debtors, but under a new allegiance. Cf. Galatians 5:3; Matthew 18:21; Luke 7:41.

Romans 8:13

13. μέλλετεἀποθνήσκειν. The periphrastic future of the durative present—you will continue in or be in a state of death; ἀποθανεῖσθε = you will die, of the single event; cf. Moulton, p. 114; Burton, § 72. Consequently the reference is the same as in Romans 7:10-11.

θανατοῦτε. Sc. διὰἁμαρτίαν, Romans 8:10; the durative present. Cf. νέκρωσις, 2 Corinthians 4:10; νεκροῦν, Colossians 3:5, ct[157] aor. Romans 7:4. τὰςπράξειςτοῦσώματος, in a bad sense, because of the |[158] κατὰσάρκα, and in antithesis to πνεῦμα: the body’s practices independent of spirit are bad.

[157] ct. contrast

[158] | parallel to

Romans 8:14

14. ὅσοιγὰρ. You must do this, for only if so led by GOD’S Spirit, are you true sons.

Romans 8:15

15. ἐλάβετε. Again an appeal to baptism.

πάλιν. Though still δοῦλοι in a true sense (cf. Romans 6:18-19; Romans 6:22) the spirit in which they serve is not a spirit of slavery but of sonship.

πν. υἱοθεσίας. Cf. τὸπνεῦματοῦυἱοῦαὐ., Galatians 4:6. It is a spirit of sonship because it is the effect of the Spirit of His Son; cf. 9.

υἱοθεσίας = the status of sons by adoption, sonship by adoption; cf. 23, Romans 9:4; Galatians 4:5; Ephesians 1:6 only. It is the right of son and heir, given out of the natural order, as in the ease of Jacob. cf. Deissmann, Bibelstudien II. pp. 66, 67; the stress here is of course on the sonship, not on the way it came; cf. Hebrews 12:7.

ἐνᾧκ.τ.λ. Corresponds to εἰςφόβον of the preceding clause—not slaves to a master but sons to a Father: the reference seems to be direct to the ‘Lord’s Prayer,’ as the norm of Christian prayer, the new basis of appeal to GOD.

Ἀββάὁπατήρ. Cf. Mark 14:36; Galatians 4:6. The repetition is not merely for interpretation, but for emphasis; of. S. H., Lft ad Gal. l.c[159], Chase, Texts and Studies, I. 3, p. 24.

[159] l.c. locus citatus

ὁπατήρ. Nom. for voc. (not merely a Hebraism; of. Moulton, pp. 70, 235).

Romans 8:16

16. αὐτὸτὸπνεῦμακ.τ.λ. The absence of a conjunction suggests that this is, in some sort, an explanation of the preceding phrases (rather than an analysis of the consciousness, as S. H.). If this be so, then the idea is that the Spirit, which mates man’s spirit a spirit of sonship, by inspiring this cry of man’s spirit joins in testifying to the true relation to GOD.

τέκναθεοῦ. Cf. Philippians 2:15; otherwise only in Joh.; cf. esp. 1 John 3:2. On the other hand Joh. never uses υἱοὶθεοῦ of men (cf. Matthew 5:9; Matthew 5:45; Luke 6:35; Luke 20:36; Revelation 21:7; Hebrews 2:10; Hebrews 12:5 f.; here 14, 19, Romans 9:26 (qu.); Galatians 3:26; Galatians 4:6-7 only). υἱός rather describes the dignity and privilege of the son, τέκνον the sharing in the life of the father; cf. Westcott, Epp. Joh., pp. 120, 121. So here τέκνα is substituted, as the ground of κληρονομία, because the main thought here is of the life possessed by Christians, not of the privilege.

Romans 8:17

17. Continues the thought of 15 and so the explanation of ζήσεσθε: if children we share the life.

κληρονόμοι. The son has a part in the possessions of the father; cf. Galatians 4:1 f.

κληρονόμοιθεοῦ. Only here (n. Galatians 4:7 διὰθεοῦ): the idea of hereditary succession is not applicable: the O.T. usage of κληρονομία for ‘sanctioned and settled possession’ (cf. Hort, 1 Peter, p. 35) suggests that the meaning here is ‘possessors,’ possessors of GOD = possessors of the divine life (of. 2 Peter 1:4); and this agrees with the use of τέκνα. Then

συνκλ. δὲΧριστοῦ marks the condition of our possession; we are so possessors only as sharing with Christ, by His life in us.

εἴπερκ.τ.λ. S. H. suggest that there is a reference to a current Christian saying; cf. 2 Timothy 2:11. See above, Romans 6:9.

συνπάσχομεν … συνδοξασθῶμεν. These are the two essential characters of the divine life as revealed in Christ and, by union with Him, in man; suffering under the present conditions, ‘glory,’ or unhampered revealing of the life, when present conditions are done away in the future state. This truth is most fully worked out in 2 Corinthians 3:7-10; 2 Corinthians 3:18; 2 Corinthians 4:7 to 2 Corinthians 5:10. In that Ep. the sufferings themselves are declared to be the natural expression now of the life of Christ in us, as they were in the case of Jesus, and in them the ‘glory’ is even now present and seen; so that the present life of suffering presents a gradual growth in ‘glory’ (ib[160] Romans 3:18). The full and free manifestation is reserved for the future state, but it is the object of the present state, and already discernible in it; cf. also 1 Peter 4:13. The συν. in each case marks the result of sharing the life of Christ. συνδοξ. the aorist, and the next verse, show that the reference is to the future revelation.

N. that the fundamental idea of δόξα is manifestation in act or character, esp. of GOD manifested in Christ and in the lives and character of Christians; cf. Philippians 3:21; 2 Corinthians 8:23.

[160] ib. ibidem

Romans 8:18

18. λογίζομαιγὰρ. The reference to δόξα in Romans 8:17 leads to the consideration of all that is involved in that final and full manifestation of GOD.

οὐκἄξιακ.τ.λ. Cf. 2 Corinthians 4:17 f. ἄξια … πρός, no exact parallel to this use: = are of no weight in comparison with: = οὐδενὸςἄξια; cf. Plato, Gorg. p. 471E, qu. S. H. For the use of πρὸς = compared with, judged by the standard of, cf. Galatians 2:14; 2 Corinthians 5:10; Ephesians 3:4; Kuhring, De praep. Gr. p. 22.

μέλλουσανἀποκαλυφθῆναι. A periphrasis for fut. part, but emphasising the certainty of the event, ἀποκ. aor. refers to the final revelation; cf. Galatians 3:23, 1 Peter 5:1.

εἰςἡμᾶς. Cf. ἐπί, Romans 1:18; ἐν Galatians 1:16: εἰς implies the shedding of the glory upon us from an external source: for the thought cf. 2 Corinthians 5:2.

Romans 8:19

19. γὰρ introduces the expression of the wide range of the future revelation.

ἀποκαραδοκία. Philippians 1:20 only, Lft. The subst. seems not to be found elsewhere = concentrated expectation (cf. ἀποβλέπειν).

τῆςκτίσεως. Of the physical creation, cf. Giff. The renovation of nature was part of the Jewish Messianic hope. It is essentially the hope of the restoration of the state of nature before the Fall, when the earth was cursed for man’s transgression. Cf. S. H. p. 210, ref. Isaiah 65:17-25, Enoch 45:4, Schürer E.T. II. 2, p. 172 f. The remarkable, and perhaps unique, feature here is the suggestion of an almost conscious participation of nature in the ‘larger hope’; and the interpretation in this sense of its movements and strife and waste. If we are right in understanding the passage so, it is an anticipation of a very modern kind of sympathy. cf. Edersheim, 2. p. 441; Stanton, J. and Chr. Mess., 310 f., 350 f.

τὴνἀποκάλυψιντ. ὑ. τ. θ. Cf. Luke 2:32; Luke 2:35; 2 Thessalonians 2:3 f. only, of persons other than divine. It is the climax of the φανέρωσις described in 2 Corinthians 4:11; 2 Corinthians 3:18, when the veil shall be removed, all the disturbing influences of earthly conditions and judgments, and the true sons of GOD stand out in their true light. That manifestation will bring the ‘new heavens and the new earth,’ to which all the strife and movements of nature tend.

Romans 8:20

20. τῇγὰρματαιότητι = the purposelessness, futility which the world of nature exhibits, until the conception of nature is itself brought under the larger conception of GOD’S eternal providence.

ὑπετάγη. Prob. ref. Genesis 3:17-18.

διὰτὸνὑποτάξαντα = for the purposes of Him who so subjected it; cf. on Romans 5:10, Hebrews 2:10. S. Paul here connects the actual condition of nature with the Fall, as he does the actual condition of human nature in c. 5., no doubt in dependence on Genesis 3:17.

ἐφ’ ἑλπίδι with ὑπετάγη. The subjection to vanity is a commonplace: the novelty here lies in the vision of hope.

Romans 8:21

21. ὅτικαὶαὐτὴἡκτ. Not man only but the natural creation with him will be set free.

τῆςδ. τῆςφθ. = τῆςματαιότητος. N. the echo, but in a different sense, in 2 Peter 2:19. φθορά, in St Paul chiefly or always physical, in 2 Pet. generally moral, occurs only in Ro., 1 Co., Gal., Col. and 2 Peter.

ἐλευθερία. Cf. Galatians 4:23 f.

τῆςδόξηςτ. τ. τ. θ. δόξα almost = ἀποκάλυψις, but describes the character revealed rather than the process of revealing: = the true character manifested fully, )[162] φθορά 1 Corinthians 15:42.

[162] )( opposed to

τέκνων, ‘children,’ as one in character with GOD in Christ, of. above 17.

Romans 8:22

22. οἴδαμεν. The appeal to common experience.

συνστ. καὶσυνωδ. συν. not with man, but throughout all its parts, members and organisms. The cpds only here; for ὠδίν. cf Matthew 24:8; the thought is of the pangs of birth = ἐφ’ ἑλπίδικ.τ.λ.

Romans 8:23

23. καὶαὐτοὶ. We Christians, though we have the earnest of the Spirit and of freedom, ourselves still find our body in bondage, not yet fully emancipated.

τὴνἀπαρχὴντ. πν. ἀπ. only here in this connexion; cf. ἀρραβών, Ephesians 1:14; 2 Corinthians 5:5: and cf. 2 Corinthians 5:1-5 for a fuller expression of this thought.

υἱοθεσίαν. Cf. 15; Ephesians 1:5. υἱὸς marking privilege rather than nature, υἱοθεσία = putting into that position of privilege; to privilege character must be brought to correspond; consequently the word suggests a process, and may be used either of the beginning of the process (Romans 8:15) or of the end as here, or of the whole (Eph. l. c[163]); cf. Westcott on Eph. l. c[164]

[163] l. c. locus citatus

[164] l. c. locus citatus

τὴνἀπολύτρωσιν. Cf. on Romans 3:24. This word too indicates a process, not a finished act; cf. Ephesians 1:7; Colossians 1:14. Here and Ephesians 1:14; Ephesians 4:30 it is used to name the object for which the Spirit is given. So 1 Corinthians 1:30 Christ is our ἁγιασμὸςκαὶἀπολύτρωσις. The simple verb is used of the beginning of the process, 1 Peter 1:18; cf. Hebrews 9:12. The fundamental texts are Matthew 20:28; |[165] Mark 10:45. N. Ephesians 1:10 connects man’s redemption and the destiny of creation, as here.

[165] | parallel to

τοῦσώματοςἡ. The body: because (1) the body had become the seat of sin and death (Romans 7:24, Romans 8:11): (2) it is through the body that man is connected with the physical creation. The redemption of the physical organism of man’s life has a far-reaching effect upon all related physical creation; cf. 1 Corinthians 15:51-54; Philippians 3:21.

Romans 8:24

24. γὰρ. These clauses explain the στενάζομεν … ἀπεκδεχόμενοι.

τῇγὰρἐλπίδι. “Hope gives a definite shape to the absolute confidence of faith. Faith reposes completely on the love of GOD. Hope vividly anticipates that GOD will fulfil His promise in a particular way” Westcott, Hebrews 10:23; cf. Hort, 1 Pet. p. 86; cf. Galatians 5:5; Ephesians 1:18; Ephesians 4:4; Colossians 1:27; 1 Thessalonians 5:8. For the connexion with ἐσώθημεν, 1 Peter 1:3 (with Hort’s note (p. 34), “The new order of things is represented as in a manner all one great, all-pervading hope”).

The article = this hope, namely of the redemption of the body; cf. Romans 7:25. The dative can hardly mean ‘by this hope’ but ‘in this hope’; cf. S. H. Salvation, as ἀπολύρωσις and υἱοθεσία, is a process, and it begins with faith, on man’s part, and is carried on in an atmosphere or condition of hope, the hope of complete redemption.

ἐλπὶςδὲ. Hope implies a fulfilment still future, and that demands the expectancy of a steady endurance.

Romans 8:25

25. δι’ ὑπομονῆς = in a condition of endurance, ὑ. is steady resistance to adverse influences; and this is the peculiar Christian temper under present conditions; cf. Hebrews 12:1; 1 Thessalonians 1:3; 2 Thessalonians 3:5; Revelation 14:12; for διὰ cf. Romans 2:27, Romans 14:20.

Romans 8:26

26. ὡσαύτωςδὲκαὶκ.τ.λ. As hope is the link of fellowship between man and creation, so the attitude of hope wins the help of the Holy Spirit, it is the link of fellowship in action between GOD and man.

τὸπνεῦμα. Picks up and expands the hint of Rom 8:16. N. that the Spirit here is definitely represented as in a reciprocal relation to the Father which we can only describe as personal.

συναντιλαμβάνεται. Cf. Luke 10:40; = puts His hand to the work in cooperation with us. The work as shown by Romans 8:16 and the following sentences is prayer as the first expression of the character of sonship.

τῇἀσθενείᾳἡ. = with us in our weakness. Weakness associated with hope necessarily falls to prayer. In that action the Spirit helps. ἀσθ. = all in ourselves that makes it hard to endure.

γὰρ. Introduces explanation of our weakness.

τὸτίπροσευξ. Cf. Blass, p. 158. The groaning (of Romans 8:23) finds no adequate or formulated expression: we know we are in want but how to express our need in particular we know not; it utters itself in a cry of appeal (Romans 8:16): and in that cry we are conscious that the Spirit joins in terms inexpressible by us, but intelligible to Him whose Spirit He is. The Father understands the Spirit framing the utterance of the children.

ὑπερεντ. only here; cf. Romans 8:35. στεναγμοῖς, cf. Acts 7:34. ἀλαλήτοις, only here; cf. 2 Corinthians 12:4.

Romans 8:27

27. ὁδὲἐραυνῶντὰςκαρδίας. Cf. Revelation 2:23; Psalms 7:10; Jeremiah 17:10; 1 Corinthians 2:10. The point seems to be that GOD’S knowledge of the hearts of men and their needs enables Him to understand the particular line (τὸφρόνημα) of the Spirit’s intercession which is uttered with and through man’s spirit; cf. Acts 15:8; Acts 1:24; Luke 16:15; Galatians 4:6.

ὄτι, ‘that.’ κατὰθεὸν = after the standard and measure of the character of GOD, not with the imperfection of human utterance.

ὑπὲρἁγίων = on behalf of men who belong to GOD, (so |[166] κατὰθεόν), and therefore in pursuance of His will for them.

[166] | parallel to

Romans 8:28

28. The thought passes from man’s striving in prayer with the help of the Spirit, to GOD’S constant activity for man, to promote that good, which is the object, even when unexpressed or inexpressible, of the children’s prayer.

οἴδαμεν, of an acknowledged fact of experience or conviction.

τοῖςἀγαπῶσιτ. θ. The true temper of childhood, answering to and counting on the ἀγάπη of the Father; cf. Romans 8:35; Romans 8:39. The fundamental attitude on both sides now comes to the front. The dat. = for: see next note.

πάντασυνεργεῖ. συν. is intr. (Mark 16 [20]; 1 Corinthians 16:16; 2 Corinthians 6:1; James 2:22) = helps, so Herm. Sim. v. 6. 6; πάντα is the ‘inner accusative’ = helps in all ways, gives all needed help; cf. Blass, p. 90; cf. Polyb. XI. 9. 1, πολλὰσυνεργεῖντὴνἁρμογὴντῶνὄπλωνεἰςτὴνχρείαν. S. H. qu. Test. xii. Patr. Issach. 3; Gad 4 where συν. = ‘help’ simply. Chrys. and Theodorus seem to make it tr., taking GOD for subject and referring πάντα to apparently adverse circumstances. Origen takes πάντα for subj. but makes it refer to GOD’S action described in Romans 8:29 f., Philocal. (Robinson) p. 229.

[ὁθεὸς.] Whether we read this or not, we should supply it as subj. to συν. The whole point of Rom 8:28-30 is that GOD gives active help, etc. To make πάντα subj. introduces a quite alien thought, unless with Origen it is strictly referred to Romans 8:29 f.

εἰςἀγαθόν, tr. for their good.

τοῖςκατὀπρόθεσινκλητοῖςοὖσιν. πρόθεσις = purpose, of man (Acts 11:23; Acts 27:13; 2 Timothy 3:10), of GOD (Romans 9:11; Ephesians 1:11; Ephesians 3:11; 2 Timothy 1:9), describes the whole purpose of GOD for man, which results in the call. It is shown in its elements or stages in Romans 8:29-30. The call falls into the lines of the purpose and is conditioned by it alone. Cf. v[167] of Man 1:13, of GOD Ephesians 1:10 (alibi supra Romans 3:25).

[167] vb verb

Romans 8:29

29. ὄτι because, explains πάντασυνεργεῖ, the whole long process of GOD’S good will to man, a will which is act.

οὔς. The consideration is confined, here, to Christians = τοῖςἀγ. τ. θ. as His children. The aorists throughout refer to the definite acts of GOD which have come within their experience.

προέγνω. ἔγνων in the Bible, when used with a personal object, implies not mere knowledge, but recognition of the object as in personal relation to the subject; the first act, if we may say so, of GOD’S mind towards man, which then develops in acts of will. Jeremiah 1:5; cf. Isaiah 49:1; Isaiah 49:3; Isaiah 49:5; Exodus 33:12; Exodus 33:17. So here, Romans 11:2; 1 Peter 1:2; 1 Peter 1:20 (see Hort) = recognition, previous designation to a position or function. Here = the recognition of them as children, a recognition formed in the eternal counsels of GOD; cf. Matthew 7:23; 1 Corinthians 8:3; Galatians 4:9; 1 Corinthians 13:12.

προώρισεν. Cf. 1 Corinthians 2:7; Ephesians 1:5; Ephesians 1:11; in all these passages refers to that character which GOD meant men to have by being brought into union with Him through Christ. So here, of GOD’S provision of a certain relation or character which should be, therefore, men’s true character, and should be gained by conformity to the character of Christ. The thought is not of determining something which in consequence could not be otherwise, but of drawing the lines of a true destiny, which still required further conditions for fulfilment; cf. Philippians 2:12-13, and note on Romans 1:4.

συμμόρφουςκ.τ.λ. = to share in the character which is exhibited in His Son, as Incarnate. συμμ., cf. 2 Corinthians 3:18, Philippians 3:10, where the character is described as in process of development; and so perhaps Galatians 4:19. In Philippians 3:21 the reference is to the consummation of the process. εἰκών, cf. 1 Corinthians 15:49, 2 Cor. l.c[169], ct[170] supra Romans 1:23. The reference is to the true human character seen in Jesus, the Incarnate Son: man is meant to make that character his own under his present conditions by gradual growth, for complete achievement in the end. τοῦυἱοῦ because it follows upon the relation of children. Consequently the likeness is also a likeness of GOD; of. Colossians 3:10; Wis 2:23, and there is an underlying reference to Genesis 1:26.

[169] l.c. locus citatus

[170] ct. contrast

εἰςτὸεἶναια. That He, as firstborn, might have many brethren. GOD’S purpose is to people His household with children, brothers of the Son.

πρωτότοκον. Cf. Luke 2:7; Colossians 1:15; Colossians 1:18; Hebrews 1:6; Revelation 1:5; for a kindred idea cf. Hebrews 2:10. On the word cf. Lft on Col. l.c[171] The question whether πρ. is used in reference to the eternal nature of the Son, or to His resurrection, does not arise here; as the stress is on ἐνπ. ἀδ., not on πρ. The word, however, is an important link with Col.

[171] l.c. locus citatus

Romans 8:30

30. ἐκάλεσεν. Of the stage in which GOD’S purpose is first made known to the individual, in the call to be a Christian heard and, in this case, obeyed. A favourite idea in S. Paul and S. Peter; cf. Romans 1:1; Romans 1:7.

ἐδικαίωσεν. Justified sc. in answer to faith, as they are οἱἀγαπῶντεςτ. θ.

ἐδόξασεν. This is generally taken to refer to the final glory of the future state, cf. 19. But the aorist is a difficulty, and is not satisfactorily explained. 2 Corinthians 3:18; 2 Corinthians 4:11 show that even under present conditions there is conferred upon Christians a ‘glory’ or manifestation in them of GOD, which is plain to those who have eyes to see. It is the ‘glory’ of the regenerate life in Christ, the manifest working in them of the Spirit, the earnest and promise of that future state. This passage is full of the ideas of 2 Corinthians 3:4 to 2 Corinthians 4:12, and we may therefore without hesitation interpret ἐδόξασεν by the help of that passage; cf. John 12:23; John 17:1: and n. 1 Peter 2:12 (for the effect upon others) and esp. above Romans 3:23 n.; so = συμμόρφουςκ.τ.λ. 29.

Romans 8:31

31. εἰὁθεὸςκ.τ.λ., as is shown by the above enumeration.

Romans 8:32

32. ὅςγεκ.τ.λ. N. the piling up of emphasis—ἰδίου—πάντων—τὰπάντα. For ἰδίου cf. 3 τὸνἑαυτοῦυἱόν.

Romans 8:33

33. κατὰἐκλεκτῶνθ. Against men whom GOD has chosen: the bare words give tremendous emphasis.

θεὸςὁδικαιῶν. In the face of GOD’S acquittal, the condemnation of the world is as nothing; cf. 1 Corinthians 4:9 f.; 2 Corinthians 2:16; cf. Isaiah 50:8-9.

Romans 8:34

34. Χρ. Ἰ. The whole process of the Son’s action in redemption, from the Incarnation to the Ascended Life, is given in the succession of forcible phrases: in them His love is shown.

Romans 8:35

35. θλίψιςκ.τ.λ. External circumstances, however desperate in seeming, cannot separate.

Romans 8:36

36. ἕνεκενσοῦκ.τ.λ. Psalms 44:22.

Romans 8:37

37. διὰτοῦἀγ. ἡ. Romans 8:35, n. aorist.

Romans 8:38

38. θάνατοςκ.τ.λ. None of the spiritual powers or influences which beset men’s lives can separate; cf. Psalms 102 (103) 11 f., 138 (139) 7 f. Behind all the powers, conditions, influences, is GOD in His name of love.

Romans 8:39

39. τῆςἀγάπηςτ. θ. τ. ἐ. Χρ. Ἰ. τ. κ. ἡ. The full phrase sums up the whole argument from Romans 1:16.