Chapter Eight

The grace received by believers makes them capable of living a righteous life, because through it (grace) they receive the Spirit of God as a new active principle of righteousness (1–11). Those who live in the Spirit have firm assurance of salvation, since the Spirit communicated to us manifests himself as the Spirit of adoption to God, and as such bears within himself the hope of future greatness (12–13). This hope has its subjective foundation in the yearning of our hearts to receive final salvation — a yearning that is intensified by the groaning of creation around us and the groaning of the Spirit within us (19–27). The objective foundation of this hope lies in the love of God, which cannot leave its work in relation to us unfinished. When we contemplate this love, our hope takes on the character of full assurance (28–39).

Romans 8:1. There is therefore now no condemnation for those who are in Christ Jesus, who walk not according to the flesh but according to the Spirit, The Apostle has depicted with sufficient clarity the condition of the unregenerate person who lived under the law. All his attempts at self-justification could bring him nothing but condemnation from God. Now, in Christianity, the person’s situation is entirely different. The law of sin and death no longer weighs upon him. God, having sent his Son for the salvation of humanity, condemned sin and justified those who live not according to the flesh but according to the Spirit. People must now no longer submit to their former master — the flesh. Let the Spirit of God or the Spirit of Christ dwell in them, and this Spirit will in time deliver them from bodily death as well, just as he has delivered them from spiritual death. “Therefore” — this word indicates that the Apostle is here drawing a conclusion from what was said in chapters VI and VII. — “Now,” that is, after we have come to faith in Christ. — “No condemnation” — that is, no verdict sentencing to death (Rom 7:24). — “Not according to the flesh but according to the Spirit.” This phrase clarifies the preceding words: “in Christ Jesus.” However, the oldest manuscripts do not have this phrase, and it is therefore omitted in more recent editions, so that the first verse ends: “for those who are in Christ Jesus.”

Romans 8:2. because the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. Here the Apostle indicates the basis on which those who remain in Christ are no longer threatened with condemnation. — “The law of the Spirit.” By “Spirit” here, evidently the Spirit of God or the Spirit of Christ is meant, whose dwelling in believers the Apostle speaks of below (v. 9). The Apostle is speaking essentially about the activity of this Spirit, but calls it a law — a term not entirely fitting for the Spirit of God — in correspondence with the law previously mentioned that governed the unregenerate person (Rom 7:25). — “Of life.” The Spirit of God always communicates true eternal life (cf. 2 Cor 3:6). Therefore his activity leads the person who has surrendered to him toward life and freedom from the sentence of death. — “In Christ Jesus.” These words relate to the following expression, “set free,” and point to the sufferings and death of Christ, which were undertaken for our sake and for our salvation. — “Set free.” The tense used here (aorist ηλευθέρωσε) indicates a single completed action — specifically the act of baptism, in which we appropriate our freedom from the yoke of sin and the flesh. — “The law of sin and death.” The Apostle thus names the former order of life for the unregenerate person. It was a time of constant transgressions that led the person to spiritual death.

Romans 8:3. For what the law could not do, being weakened 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, Here the Apostle explains precisely how our liberation from the law of sin and death was accomplished. Since the Russian translation of this verse does not correspond exactly to the original, a more accurate rendering is offered here: “For — the thing impossible for the law, since it was weak on account of the opposition to it from the flesh (δια τ. σαρκός) — God, by sending his own Son in the likeness of sinful flesh and on account of sin, definitively condemned (or: stripped sin of all its rights over humanity — κατέκρινεν) sin in the flesh.” — The thing impossible for the law... The Mosaic law, of which the Apostle speaks here, had as its aim the elimination of sin and the justification of humanity before God. But it could not achieve this because human flesh was under the power of sin, which constantly drove it to resist the law. The law could not break such resistance. It could only condemn sinners, while sin continued to dwell in the person as before. Every effort of the law to realize in the person the higher ends that it set always ended in complete failure on this account! — His own Son (τον εαυτού υιόν). This phrase, designating the Only-Begotten Son of God (cf. John 10:36), is used by the Apostle to indicate the extraordinary character of the measure God took to destroy the power of sin. — “In the likeness (έν ομοιώματι) of sinful flesh.” The flesh of Christ was the same as ours — it was not some heavenly matter. But there was also an important difference from ours. Namely, in his flesh there was no sin. Sin would have liked to find access to the flesh of Christ, as it had found access to ours, but it did not succeed. The thoughts and desires of Christ, not to mention his actions, always remained pure and holy. Sin could not arouse in the flesh of Christ anything sinful that would then also be reflected in the sphere of his spiritual life, producing sinful desires in him. — “And on account of sin (περί αμαρτίας).” This phrase generally indicates the reason for which the sending of the Son of God took place (Ecumenius). There is no direct indication of the sacrificial significance of Christ’s death here (though the Russian translation recognizes such significance, adding the word “as an offering” before “for sin”). — “Definitively condemned (or: destroyed).” The Greek word κατακρίνω corresponding to this phrase means properly “I condemn.” But from the context it is clear that the talk here is not only of condemnation, of the pronouncing of a verdict, but of the actual execution of the verdict — hence, of the destruction of sin or at the very least of stripping it of all power. The Mosaic law also condemned sin, but was unable to carry out its verdict. “In the flesh.” Sin has its dwelling in the flesh. If the flesh is put to death, sin is thereby doomed to impotence. But the putting to death of the sinful flesh took place in Christ’s death on the cross, which he accepted for the sins of the world. Thus it may be supposed that the Apostle in the phrase “in the flesh” had in mind the flesh of the Lord Jesus Christ. Dying with Christ, we also die in our sinful flesh, and sin no longer has a foothold in us, while we ourselves continue our existence, subjected not to the flesh but to the Spirit. But how did Christ’s death put an end to the dominion of sin in the flesh? Was it legally right? It was entirely right. As long as sin, or the devil, arbitrarily disposed of human flesh, he was within his rights, because sinful human flesh, one might say, deserved such treatment. The devil, one might say, occupied the position of an executioner in the state, and from the standpoint of the law he was right in doing his bloody work — putting people to death: he was destroying only what was worthy of destruction. But then Christ appeared in the flesh. Instead of drawing back from the Holy One, whose holiness cannot be tempted, the devil fell upon him with all the force of his hatred. In his blindness he prepared for him a death that, according to the divine law, should be only the consequence of sin (Rom 6:23). But by this he committed a terrible crime, clearly exceeded his rights, and was for this quite rightly stripped of all dominion over the flesh in general. His defeat came precisely in the flesh of Christ, and the result of this was a complete loss of power over the flesh of people as well.

Romans 8:4. so that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. Here the Apostle indicates what goal God had in destroying the power of sin in the flesh. He wanted the aspirations of the law to establish righteousness — to make people righteous — to be fulfilled in us through this (“the righteous requirement” — το δικαίωμα τ. ν.). — “Who walk not according to the flesh...” Here are the characteristics of the true Christian, who in his life becomes what the Mosaic law had in view. A person must act as the Spirit directs him — of course, the Spirit of Christ or of God (see v. 9). One who walked according to the flesh was one who fulfilled the sinful desires dwelling in the flesh (Rom 7:18), while one who walks according to the Spirit is one who follows the guidance of the Holy Spirit in all of life. — This addition about the person’s walk shows that God creates for the person not a necessity but only the possibility of realizing the cherished aspirations of the law. The realization of this depends on themselves — for this they need only follow the directions of the Spirit of God.

Romans 8:5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. Romans 8:6. The mind of the flesh is death, but the mind of the Spirit is life and peace, Romans 8:7. because the mind of the flesh is enmity against God; for it does not submit to the law of God, nor can it. Romans 8:8. So those who are in the flesh cannot please God. In these verses the Apostle explains why the aspirations the Mosaic law had cherished are fulfilled only in those who walk according to the Spirit and not the flesh. The reason is the new disposition of people, which corresponds precisely to the goal the law set for humanity — a disposition of peace permeated entirely by spiritual, higher aspirations. Meanwhile, those who walk according to the flesh have no lofty aims and are therefore far from those aspirations that lay at the foundation of the law’s numerous precepts. The former thus draw near to God, while the latter move ever further from him. — “Those who live according to the flesh.” These are people entirely given over to the flesh and its desires, which in the natural person — and it is of him, of course, that the Apostle speaks here — are always sinful. — “Set their minds on the things of the flesh.” All their thinking, will, and feeling is directed only toward what serves the interests of the flesh — these are the works of the flesh, passions and desires about which the Apostle speaks in the letter to the Galatians (Gal 5:19). — “Those who live according to the Spirit.” These people — Christians — fulfill what the Spirit requires; this is the higher principle in the human being. Here is where the righteous requirement of the law is fulfilled (v. 4), because the law is itself spiritual (Rom 7:14). “The mind of the flesh is death.” The particle “for” is omitted at the beginning here. The Apostle explains why the mind of the flesh (v. 5) cannot lead to the fulfillment of the law (v. 4), while the grace that sets us free from the law of sin and death (v. 2) does lead to it. The reason is that the mind of the flesh brings the person back to death! And the law wanted precisely to free the person from sin and death... “The mind of the Spirit is life and peace.” The person who strives toward higher, spiritual goals enters into communion with God and receives from him true life and complete inner calm, or salvation. — “Because the mind of the flesh...” The Apostle gives the basis for why the flesh can bring a person only to death. These thoughts make a person into a being hostile toward God, and alienation from God is spiritual death. — “Does not submit” — more accurately: does not submit, because the subject here should be the word “flesh,” which is the topic throughout this whole section. — “Cannot” — precisely because the flesh lives in sin (Rom 7:18), is enslaved to sin (Rom 7:25). This does not mean, however, that a person is no longer capable of submitting to the law of God: when one wants to, one can do this. The Apostle is speaking here of the habitual condition of the unregenerate person. Chrysostom points to the numerous cases of the conversion of sinners as proof of the proposition stated above, though by his explanation what is properly possible is for those who can receive — of course, in Christianity — the help of the Spirit... “Therefore those living in the flesh...” This is the conclusion to vv. 5–7. To live in the flesh here means the same as to live according to the flesh. For many, the flesh is the sphere of life into which they are entirely submerged. — “Cannot please God.” The Romans, like other pagans, held a very different opinion on this matter. Among the pagans, as is well known, the gods were personifications of various human passions and vices. To live in passions often meant to serve the gods! The gods took pleasure in seeing this in people... The Apostle is probably not thinking of this conviction of the Romans, traces of which might have been preserved even among some Roman Christians, and considers it necessary to refute it. — It should be noted that the Apostle is very far from having any contempt for the flesh in general. He has in mind here only the flesh that stands under the harmful influence of sin, whereas life in the flesh — the satisfaction of the body’s needs, as long as it functions rightly under the influence of Christ’s renewing grace — was in his eyes also a matter worthy of full attention. He even places a person’s care and concern for the body in parallel with Christ’s care for the Church (Eph 5:29).

Romans 8:9. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, that person does not belong to him. Addressing Christians, the Apostle explains to them why the righteous requirement of the law must and can be fulfilled in them (v. 4). The reason is that they live according to the Spirit. By “Spirit” here is meant the principle opposite to the flesh — this is the higher aspect of the human being. This principle, if a person heeds its guidance, leads the person toward the realization of the lofty goals that the Mosaic law had in view. — “If indeed.” This is not an expression of doubt, but a confident affirmation equivalent to the expression “since” (Chrysostom). — “The Spirit of God dwells in you.” A person’s own spirit, however, is not sufficient for attaining salvation. The Christian attains the latter precisely because his own spirit is enlightened and strengthened by the Spirit of God dwelling in the Christian (cf. John 4:23). — “If anyone does not have the Spirit of Christ.” Since it is clearly indicated here that the state opposite to the one just described is meant, by the Spirit of Christ here we must understand the same Spirit of God. He is called the Spirit of Christ as the one sent on account of the merits of the Lord Jesus Christ (John 14:17). — “Does not belong to him,” that is, is not Christ’s, does not stand in the closest communion with Christ (cf. Gal 3:29; 1 Cor 15:23).

Romans 8:10. But if Christ is in you, then the body is dead because of sin, but the Spirit is life because of righteousness. “But if Christ is in you.” The Apostle further unfolds the saving consequences of the fact he has noted — the communion of Christians with Christ. From the fact that he replaces the phrase “Spirit of Christ” with the single word “Christ,” it is clear that the dwelling of Christ in us is at the same time the dwelling of his Spirit, or the Spirit of God (Rom 5:11): each implies the other. For this reason Christ said to the apostles: “If anyone loves me, he will keep my word; and my Father will love him, and we will come to him and make our dwelling with him” (John 14:23). “The body is dead because of sin.” The Apostle is undoubtedly speaking here of bodily death: our body is subject to death, it must die. Neither verse 11, which speaks of bodily resurrection, nor the expression δι’ αμαρτίαν — “because of sin” (incorrectly rendered in Russian as “for sin”), nor the connection of this passage with vv. 1 and 2 allows any other interpretation. — “Because of sin” or “on account of sin.” The Apostle has already explained above the close connection between sin and death (Rom 5:12), which is why he does not elaborate on this sin here. Most naturally, therefore, we see here a reference to the sin of Adam or at least to certain remnants of it, which are not entirely destroyed even in the regenerate person. And in the Orthodox Christian burial service it is therefore said that there is no person who has not sinned during the course of life, from which it follows that every person must die... “The Spirit is life.” This is the human spirit, but a new spirit standing under the direct influence of the Spirit of God. This spirit — as should be translated from the Greek — is life (ζωή), that is, not merely living, but such that its very being is life; the regenerate person bears within himself the principle of eternal life. — “Because of righteousness.” Again, instead of this expression another should be substituted: “through righteousness” (διά δικαιοσύνην). The Apostle has in mind here, as may be gathered from the end of the text, that righteousness which is the true fulfillment of the law with the help of the grace of the Holy Spirit. Divine Justice requires that life be given where there is righteousness. Just as Christ himself entered into glorified life through having entirely removed from himself the power of sin and living for God (Rom 6:9 and following), so it is with every believer.

Romans 8:11. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you. Here the Apostle shows that in the end our body too will be freed from the power of death. — “If the Spirit... dwells in you.” The Apostle is essentially repeating the thought of verse 10 (“Christ is in you”). He characterizes the Spirit of God as the Spirit of him who raised Jesus from the dead. He mentions this resurrection of Jesus so that we too might have hope of such a resurrection. For this same reason he here calls the Savior simply “Jesus” — his human name: the resurrection of the man Jesus guarantees also the resurrection of other people. “Christ.” The Apostle intentionally replaces the name Jesus with this name, in order to show that our mediator, intercessor, and Messiah has been raised, and that on this account our confidence in our own resurrection ought to be even stronger. — “Will give life.” Our bodies, which will undergo complete dissolution, will require complete restoration of life, expressed by the word “give life” (ζωοποείν), whereas for the body of Christ, which did not undergo such dissolution, a simple awakening (εγείρειν) sufficed. Christ in the tomb was, as it were, sleeping! (“Having fallen asleep in the flesh...” the Church sings of the departed Christ.) — “Mortal” — those which are yet to die. — “Through his Spirit,” that is, for the sake of his Spirit dwelling in you. Bodies that have been deemed worthy to serve as temples of the Holy Spirit (1 Cor 3:16) cannot be left by God forever in the dust: they must be raised! (cf. Rom 1:4).

Romans 8:12. So then, brothers, we are not debtors to the flesh, to live according to the flesh; In view of what was said about the flesh and death on the one hand (in vv. 5–9) and about the Spirit on the other (vv. 10–11), the Apostle now has every right to address his readers with an exhortation — not to serve the flesh but, on the contrary, to strive to suppress its promptings. By doing this and at the same time surrendering themselves to the guidance of the Spirit of God, the readers gain assurance that they are truly children of God. The Holy Spirit who guides them also assures them of this. Why does this awareness matter? The children of God obviously have every reason to hope to receive the same blessings as the Firstborn of their brothers received (Rom 8:29), if they only walk unafraid along the same path of suffering that Christ walked. And these sufferings are far too insignificant in comparison with the glorification that awaits true Christians. “We are not debtors to the flesh,” that is, we owe obedience not to the flesh. — “To live according to the flesh,” that is, to fulfill its various sinful desires.

Romans 8:13. for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. “If you live according to the flesh, you will die.” By these words the Apostle points to the absurd notion that many cherished, namely that life according to the flesh, in sin, is genuine life! This is not life but a sure path to death... On the contrary, life can belong only to those who strive to suppress in themselves the deeds of the flesh. By these deeds the Apostle means those manifestations — both external and internal — for which the flesh is responsible when it operates without the supervision of the spirit. And the flesh, as is known, still remains under the influence of the remnants of inherited sin. — “By the Spirit,” that is, by the spirit enriched with grace, which must govern a person’s whole life and put to death, that is, not allow the needs of the flesh to grow excessively. — “You will live.” Christians are alive now, but their life will grow and strengthen ever more and will at last become an eternal and blessed life not only in the spirit, as now (v. 10), but also in the body (v. 11).

Romans 8:14. For all who are led by the Spirit of God are sons of God. The Apostle said that Christians who put to death the deeds of the flesh will receive eternal and blessed life. He now wants to ground this assertion. How? By pointing out that they, Christians, being guided by the Spirit of God — which the Apostle mentioned in the last words of verse 1 — are sons of God, and therefore heirs of eternal life. But the Apostle draws this final conclusion only in verse 17. Verses 15–16 he devotes to proving the thought that Christians are truly sons of God.

Romans 8:15. For you did not receive a spirit of slavery to fall back into fear, but you have received the Spirit of adoption, by whom we cry out: “Abba, Father! “You did not receive a spirit of slavery.” The Jews — before Christ — related to the law of Moses as obedient slaves, fulfilling its precepts out of fear of punishment. Such personalities as David, who found the words of God’s law sweet (Ps 118:103), were exceptions among the Jewish people. The pagans felt even more their abasement before their gods and lived in constant fear before their terrifying and vengeful deities. — “The Spirit of adoption,” that is, the Spirit who appeared only in the period of humanity’s adoption by God. In this — Christian — period, God receives those who believe in Christ as his own children and grants them all the rights of children (Eph 1:5). — “By whom” — more accurately: “in whom.” The Spirit is in Christians the element that drives all their inner life. — “We cry out” — this is an exclamation of prayerful feeling (cf. Gal 4:6). “Abba.” This name, which initially passed from Jewish prayers into Christian ones as a common noun, gradually took on the character of a proper name. However, among the Jews this name was used of God only in the mouths of the people (Exod 4:22; Isa 63:16; Hos 11:1), and only in the New Testament, when each individual believer felt himself to be a child of God, did it come to be used in the prayers of individuals as well. — “Father.” In Greek the nominative case is placed here (ο πατήρ) as an apposition to the word Abba, so that both words should be translated: “Abba, dear Father”.

Romans 8:16. The Spirit himself bears witness with our spirit that we are children of God. Our subjective, personal, inner conviction of our status as children of God is confirmed also by an external, independent witness (subjective). This is the witness of the Holy Spirit. — “This very one” — more accurately: “himself” (αυτό), that is, the Spirit himself now comes forward as witness, whereas before it was our prayer — though performed in the Spirit of God — that witnessed to this same thing. — “Bears witness” — more precisely: bears witness together (συμμαρτυρεί). This means that here a second witness is indicated alongside that of our spirit mentioned in the preceding verse. Thus there are two witnesses: our spirit (νους), enlightened by the Spirit of God, and the Spirit of God himself. — “Children” — more precisely: offspring (τέκνα), an expression of greater tenderness than “children.”

Romans 8:17. And if children, then heirs — heirs of God and co-heirs with Christ, if indeed we suffer with him so that we may also be glorified with him. “Heirs.” The Apostle advances further in this argument. Christians are now already heirs, or more precisely, participants (κληρονόμοι) in all the blessings belonging to their Father, God, and will in time receive participation in the highest good that God possesses — namely eternal, blessed life (v. 13). God here is of course conceived not as a dying proprietor but as a living distributor of wealth to his children (Luke 15:12). — “Co-heirs with Christ.” Here no new inheritance is intended, but the same one as in the foregoing expression. The Apostle mentions Christ in particular because he has already entered into full possession of his filial portion — he has received blessedness and greatness through the resurrection from the dead. — “If indeed we suffer with him.” The phrase “if indeed” does not weaken in Christians the confidence of receiving the inheritance, but only prompts them to self-examination as to whether their communion with Christ is firm enough not to be broken in the heavy trials that befall Christians. One who suffers with Christ is one who for the sake of the Gospel endures all manner of afflictions (Matt 10:38).

Romans 8:18. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. Since some Christians were burdened by the sufferings they had to endure for the name of Christ, the Apostle reminds them that these sufferings cannot even be compared in force and significance with the future glory. — “Not worth comparing” — more precisely from the Greek: they do not have corresponding worth (ουχ άξια). — “Will be revealed” (αποκαλυφθήναι) — will be revealed at the second coming of Christ. In the present time this glory, although it exists, is still hidden in heaven (cf. Col 3:3 and following).

Romans 8:19. For the creation eagerly waits with hope for the revelation of the sons of God, On what is the hope of Christians for future greatness based? First of all, on the groaning of irrational creation, which expresses its striving toward a better future. Then the rational creation — namely believing Christians — also feels a dissatisfaction with the present: what they still lack is the redemption of the body. Finally, the Spirit of God dwelling in believers confirms through his intercession for believers that they are truly destined to receive the greatness that they do not yet have. If such greatness were not possible for believers to receive, the Holy Spirit would not intercede for it. Thus there is a threefold basis for our hope for future glorification: the testimony of irrational creation (19–22), the testimony of the children of God (23–25), and the testimony of the Spirit of God (26–27). “Creation” (κτίσις). This expression is not in itself sufficiently specific. It can mean: 1) establishment, institution, an act of creation; 2) irrational creation; and 3) humanity. The first meaning is clearly inapplicable here, and as for the third, it too can hardly be accepted for explaining the present passage. Indeed, humanity is divided into Christians and non-Christians. As for the former, the Apostle speaks of them separately below in v. 23, while non-Christian humanity is designated by Paul with the word “world” (ο κόσμος). Moreover, one of two things must be admitted: either these non-Christians will be converted to Christ before the second coming and will no longer form part of the creation that will be glorified after the glorification of the children of God, that is, believers (end of v. 21), or they will not be converted at all and will therefore prove unworthy of any glorification. Clearly, we must conclude that the Apostle has in mind here all irrational creation, both animate and inanimate. Of the future renewal of this creation there is mention in both the Old and the New Testaments (Isa 11; Isa 65:17; Ps 101:26; Matt 19:28; Rev 21:1). — “Eagerly waits with hope.” The Greek word translated by this phrase (αποκαροδοκία) means literally “standing with one’s head stretched forward” — a symbol of expectation, “gazing intently into the distance.” — “For the revelation of the sons of God,” that is, for that event which will lead to the glorification of the sons of God, or believers in Christ. Then they will become de facto (in reality) what they now represent only de jure (that is, what they have only a right to) — namely co-heirs with Christ (v. 17).

Romans 8:20. for the creation was subjected to futility, not of its own will but because of the will of him who subjected it, in hope, Romans 8:21. that the creation itself will also be set free from its bondage to decay into the freedom of the glory of the children of God. Why does the Apostle attribute to irrational creation the hope for the glorification of believers and for its own restoration? Because it already had such hope at the time when it went together with humanity down the path of bondage, futility, and decay. — “Was subjected to futility,” that is, it was made subject, as to an alien power, to insignificance — to a mode of existence that has no true worth compared to the perfection that creation or nature originally possessed. One may also, however, understand by futility (ματαιότης) the unworthy treatment of nature by humanity. Instead of ennobling and improving nature, humanity made it suffer from its greed, cruelty, and unreason. — “Not of its own will.” In this subjection to the law of futility, nature is unlike humanity. The latter consciously and voluntarily chose the path leading to death; nature, on the contrary, entered upon this path against its will. — “But because of the will of him who subjected it,” that is, by the will of God, who at creation already subjected creation to humanity and then, after the fall of humanity, pointed all of creation to the same path as its master: it, as serving humanity, could not be elevated above him in its portion (Theodoret). “In hope.” This is of course not hope in the proper sense, which is the possession only of a rational being, but a certain vague premonition. It is more accurate here to see a poetic personification of creation as if it were a living, thinking being. — “That...” In the Russian translation this indicates the content of the hope the Apostle has just mentioned. Other more recent translations see here a proof of the thought stated above — that creation also has hope of restoration (there, on the basis of some ancient manuscripts, the reading is not ότι — “that,” but διότι — “because”). However, since nothing has yet been said specifically about what creation hopes for, the Russian translation is more probable. Only the next word “itself” (αυτή) should be replaced by the pronoun “it,” so as not to create a repetition of the subject as in the Russian translation (creation... in hope that the creation itself...). Then one could translate: “creation... in hope that it, creation, will also be set free...” “Bondage to decay” (τής φθοράς). The genitive “of decay” is a so-called genitive of possession. The Apostle wishes to say that the bondage or service that creation performs in its present state cannot be given any other characterization than decay. Everything that creation produces necessarily falls apart and becomes decay (cf. v. 20 — futility). — Does this mean, however, that creation, irrational nature, before the fall of humanity was incorruptible? Although some of the ancient church commentators lean toward an affirmative answer to this question, others state with clarity that “all visible creation received mortality as its lot by nature, because the Creator of all things foresaw the transgression of Adam and the death sentence that would be pronounced upon him” (Theodoret). More recent commentators (e.g., Richter) also almost unanimously acknowledge that nature was created corruptible, and that humanity on its part added to this corruptibility deteriorations of various kinds: it began to slaughter and torment animals, to lay waste forests, and to turn flourishing fields into deserts, and so on. As a result of this, nature came to serve emptiness and decay (consequences of Adam’s sin). Such a state can end, therefore, only when humanity is completely freed from the power of sin and the image of God is restored in it. “Into the freedom of glory,” that is, into the state that creation must attain through its liberation from the law of futility. This freedom will be given to creation by the glorification of the sons of God, or believers, who will receive glory, which will of course consist in the liberation of their bodily nature from subjection to decay (1 Cor 15:42 and following). The Lord called this glory “the renewal of all things” (Matt 19:28). Thus the word “freedom” refers to creation, while “glory” refers to the sons of God. Bishop Theophan says of this future state of creation: “Will creation not consist of the most refined elements — like a varied combination of rainbow colors?” But the Apostle gives no further details about this...

Romans 8:22. For we know that the whole creation has been groaning together and in labor pains together until now; If — the Apostle seems to say — creation had no such hope, what would its groaning mean? Thus, from creation’s groaning about its wretched condition, the Apostle draws the conclusion that creation awaits restoration to its original state. — “We know.” The Apostle appeals here to universally observable facts from the life of nature. Thoughtful and observant people should know well that nature is in an abnormal state. They seem to hear its sighs! — “Groaning and in labor pains.” Both expressions contain a hint that nature experiences the same heavy pangs as a woman in labor (this is indicated especially by the word “in labor pains” — συνωδίνει, the root of which — ωδίνες — means “birth pangs”). By this the Apostle indicates that the sufferings of nature are not purposeless: it is striving, so to speak, to bring forth new life, but cannot achieve this. From this the significance of the manifold catastrophes that our planet has experienced and continues to experience is clarified for us. They are not purposeless and not meaningless, but represent individual moments that our planet must pass through on the way to that phase of its existence which will coincide with the restoration of the glory of the children of God.

Romans 8:23. and not only it, but we ourselves also, having the first fruits of the Spirit, we ourselves groan inwardly, awaiting adoption, the redemption of our body. Here the second proof in support of the thought of the future glorification of the sons of God begins. — “We ourselves,” that is, Christians. — “First fruits of the Spirit.” Here the word “Spirit” is an explanation of what the first fruits consist in (this is the so-called genitivus epexegeticus). We, Christians, have the Holy Spirit as the first fruits, the initial gift of all the blessings awaiting us in the future life. — “Groan inwardly,” that is, within, silently, without revealing our sorrow, as irrational nature does. — “Adoption.” Although believers already have this blessing (vv. 15 and following), it is only as an inner awareness and a certain right that has not yet been realized outwardly and in full. — “The redemption of our body,” that is, its liberation from all the imperfections of its present phase of existence, or rather, from decay (v. 21), when it will become an incorruptible body (Phil 3:21; 2 Cor 5:2 and following; 1 Cor 15:51). This will be accomplished either through resurrection (for the dead, 1 Cor 15:42 and following) or through transformation for those who will be alive at the second coming of Christ (1 Cor 15:52).

Romans 8:24. For we were saved in hope. But a hope that is seen is not hope; for if someone sees something, why would he also hope for it? Romans 8:25. But if we hope for what we do not see, we wait for it with patience. That believers genuinely groan for adoption, the Apostle proves here by the fact that they have hope. — “We were saved in hope.” The salvation of which the Apostle spoke above is on one hand already an accomplished fact (“saved” — εσώθημεν — aorist), but on the other hand full salvation is for now still only the object of our hope. — “But a hope that is seen...” The words of verse 24 are not sufficiently clear. It is more correct to read (as in the Greek and Slavonic): “hope that is seen” (that is, when the object of hope is already visible). Such hope cannot even be called hope! The Apostle thus wishes to say to those Christians who were not satisfied with their external situation the following: “You, of course, set a high value on your Christian hope. It is one of the three most important Christian virtues (1 Cor 13:13). How then can you want full redemption to be given to you already here, on earth? For in the latter case you would have to part with hope, to have done forever with your expectations of a better future. Would that be good for you?! But you have this hope, you do not part with it, and by this you testify that you still await something in the future, that you still lack something.” — “We wait in patience.” By these words the Apostle still further strengthens his argument. Christians have hope and steadfast hope (“in patience” — δι’ υπομονής). Is this steadfastness entirely meaningless? Does this indifference and contempt for earthly goods, which Christians have cultivated in themselves when they had to sacrifice the interests of faith for earthly goods, say nothing? No, it clearly testifies that they feel the abnormality and imperfection of their present earthly existence and strive toward heavenly glorification, toward full redemption and salvation.

Romans 8:26. Likewise the Spirit also helps us in our weakness; for we do not know what to pray for as we ought, but the Spirit himself intercedes for us with unutterable groanings. The third proof that glorification awaits us is the witness of the Holy Spirit, who also intercedes on our behalf for something higher. — “In our weakness” — according to a better-attested reading: “in our weakness” (τη ασθενεία ημών). Here one may see a reference to the weakness of our prayer. — “As we ought,” that is, in proportion to the need arising in each particular case. In general we know what to pray for — this is of course our final salvation — but we do not know on what specifically we need to place special emphasis in the given circumstances in order to successfully attain the desired end. — “With unutterable groanings.” The Spirit of God comes before God with supplication on our behalf, and his supplications are not clothed in words of human prayers: in his address to God the Spirit has no need for words. Clearly, the Apostle distinguishes these groanings of the Spirit from the groanings of Christians (v. 23). They are not a product of our inner life but something separate and independent, though it takes place precisely within us. Thus these groanings can also be distinguished from the inspired prayers of Christians that they offered at worship, because prayers offered by one who, for example, possessed the gift of tongues (1 Cor 14) were still rendered in universally understood words. Here, however, the talk is of prayers that cannot be expressed in words — αλαλήτοι.

Romans 8:27. And 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. The Apostle here explains why the Spirit intercedes for us in prayer without words. — “He who searches the hearts.” God is so called here because the Holy Spirit dwells in the heart of the regenerate person (Rom 5:5), and although his intercession is outwardly manifested in no way, God, before whom all human hearts are open, knows of this intercession. — “What the mind of the Spirit is,” that is, what is expressed in his groaning, what he is striving toward. — “Because...” The Apostle has just said that God knows of the Spirit’s intercession. By this he has made clear that the Lord recognizes and accepts this intercession. Why? Because the Spirit in his intercessions does not act against the plans of divine providence, but on the contrary is in complete agreement with them. He intercedes according to the will of God (κατά Θεόν), that is, as God wills. Moreover, he intercedes for Christians as for holy ones, that is, as for worthy people who have prepared their hearts to serve as a temple of the Holy Spirit.

Romans 8:28. And we know that for those who love God, who are called according to his purpose, all things work together for good. In order to convince Christians still further that glorification awaits them, the Apostle now points to their calling to Christ. They were not called in vain — this means that God, in his love for them, has already foreknown them in advance and predestined them to be conformed to the image of his Son. Clearly, he will bring his work with respect to us to completion! Then, in view of what was said in the first part, the Apostle (from v. 31) loudly proclaims his confidence in final salvation, because no obstacle will be able to separate believers from the love of God and the love of Christ. This is as it were a triumphal song on the occasion of a victory won over the adversaries of humanity’s salvation. Since Christians might still be troubled by the thought of the persecutions that perhaps already threatened or had begun against them, the Apostle considers it necessary to inspire in them a correct view of all trials and sufferings. He reassures Christians completely that God will not abandon those who love him, especially because he himself called them to Christ. Whatever unpleasant thing may happen to them in life is in reality, by the arrangement of divine providence, turned to their benefit. — “Those who love God,” that is, true Christians — not those who are so only in name, but those who truly love their heavenly Father. — “Called according to his purpose.” Called to what? To faith in Christ, to the Church of Christ. Believers are called here according to purpose (κατά πρόθεσιν). Whose purpose? Their own or God’s? The Russian translation, by adding the word “his,” clearly interprets this in the second sense, but the Fathers and teachers of the Eastern Church understand this expression as designating the willingness and consent of those being called (Chrysostom, Theodoret, Theophylact, and others). Since the Apostle is speaking here about what should especially reassure the hearts of believers, there is no doubt that he himself could mean here only the divine purpose or design regarding believers, and not their own purpose, which could not serve as any particularly firm encouragement for them. Moreover, in chapter IX, verse 11, the Apostle explicitly calls the purpose concerning election God’s, so that the Russian translation is entirely correct. — “All things work together.” The Christian, of course, himself acts toward the goal of attaining eternal blessedness, but at the same time he should regard everything that happens around him and touches him in one way or another as help sent to him by God for attaining his goal. Thus even all sufferings are in essence, from this point of view, not superfluous at all for the Christian but are working for him in his task. — “For good,” that is, for salvation. This whole passage is one of the most definite expressions of Christian optimism.

Romans 8:29. For those whom he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers. Romans 8:30. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified. The Apostle now explains on what the divine purpose concerning people was based and how he brought this purpose to realization. — “Foreknew.” The divine purpose was based on the fact that God already saw before him Christians as they were, even when they did not yet exist. He foresaw their faith, their love for God — all this was for him as already existing (Rom 4:17). — “Predestined.” Here predestination is what was previously called purpose (v. 28). Of course, the predestination meant here is not absolute but grounded in foreknowledge of the qualities of the predestined persons. — “To be conformed to the image of his Son.” The Apostle provides an explanation of this phrase in the expression of verse 30 — “glorified.” It is clear from this that the Apostle by “the image of the Son of God” meant the glory that Christ received after completing the work of redemption, and which for believers will consist in adoption and the redemption of their body (v. 23). — “So that he might be...” The ultimate and final goal that God had in predestining believers to a glory resembling the glory of his Son consists in this: that in the end a single family of the elect would form, in which Christ, as the Firstborn Son, would occupy the first place — would be the Head (cf. Eph 1:10). “Those whom he predestined he also called.” From this it is clear that calling is the first moment in the realization of the divine predestination. It is not addressed to all but only to the elect. This is the call of divine grace, working mysteriously on the human heart and disposing the person to receive the divine word (Phil 1:6). But in any case this call cannot remain fruitless: those who are called are those who are capable of loving God and following his call, as foreknown by God. — “Justified.” Since justification cannot take place where there is no faith, it is clear that the Apostle has included faith in the concept of calling. God called people, and they believed. Following this their justification took place. Of sanctification the Apostle does not speak separately, apparently equating it with justification. — “Glorified.” Since Christ is already glorified, it means that believers in him will inevitably be glorified as well. Therefore the Apostle speaks of their glorification as an already accomplished fact, just as the Old Testament prophets spoke of future events as past. It should be noted that, although the Apostle here attributes all our salvation — calling, justification, and glorification — to God alone, he does not deny the necessity of participation in this work on the part of those being saved. So, for example, in the letter to the Ephesians he points out that God has appointed us to carry out good works (Eph 2:10). In the letter to the Philippians he also says that Christians must themselves work out their salvation (Phil 2:12). Here he does not mention human will because his aim in the present case was to set forth the most firm foundation for our confidence in future glorification. And what could be firmer in this regard than the divine predestination of those being saved, expressed in their calling and justification?

Romans 8:31. What then shall we say to all this? If God is for us, who can be against us? Romans 8:32. He who did not spare his own Son but gave him up for all of us — how will he not also, along with him, graciously give us all things? In these two verses the Apostle begins the conclusion of the entire section treating of the justification of humanity. — “What shall we say to all this?” that is, what conclusion can we draw from everything that has been said? The expected answer to this question can only be: “We have entered into the closest communion with God. God is now our Defender and Protector.” — “If God is for us.” Now the Christian need fear no enemies. — “He who did not spare his own Son.” Here the Apostle elaborates on his statement “if God is for us.” If God did not spare his own Son — which would have been quite natural — but delivered him to death for all of us (in the context, these words refer to the elect — chiefly), then along with him, that is, in giving him, God obviously gives us all that is necessary for us to attain, despite all difficulties, the final salvation. All this will be incomparably less than that one Gift — namely Christ himself!

Romans 8:33. Who will bring any charge against God’s elect? God justifies them. Romans 8:34. Who is to condemn? Christ Jesus died, but has also risen: he is at the right hand of God, and he also intercedes for us. The question “who is against us?” the Apostle now breaks down into a series of separate questions and provides answers to these questions. In these two verses the Apostle has in mind the opponents of the idea of Christian salvation who shield themselves with certain considerations of a juridical character. — “Who will bring any charge.” Any accusation of Christians as supposedly unworthy of salvation would be pointless, when the highest authority — namely God himself — is the one who justifies them. — “Who is to condemn?” A question parallel to the preceding one. No one can condemn Christians, when the only one who has the right to judge and condemn (Rom 2:16) — namely Christ — has died for us, that is, has done everything to free us from condemnation and the curse. But not only has he died — death by itself, without the subsequent resurrection of Christ, could not yet give us assurance of our justification. — He has also risen! Consequently, we have sufficient basis for not fearing condemnation. Finally, Christ continues to intercede for us before his Father, seated at the right hand of God.

Romans 8:35. Who shall separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? As it is written: Romans 8:36. For your sake we are being killed all day long; we are regarded as sheep to be slaughtered. Romans 8:37. But in all these things we more than conquer through him who loved us. Here the Apostle says that from the love of God believers cannot be torn away by any violent acts of people hostile to our salvation. Since these actions are performed by people, the Apostle begins the question here with an interrogative pronoun of the masculine gender: “who.” — “From the love of God.” God loves us and wants to save us, while evil people with their hostile actions, which may shake faith in us, want to block the path of God’s love to us: if we prove unfaithful to God, we will of course lose God’s favor. — “Tribulation or distress” — see explanation at Rom 2:9. “Persecution” (διωγμός) — judicial prosecution. — “The sword” — the death penalty by beheading with a sword. — “As it is written.” The Apostle sees in Ps 43:23, which he cites according to the LXX text, not only proof that those who believe in Christ suffer the same things as believers of the Old Testament, but also a prophecy that Christians — very many of them — are destined to suffer a violent death. — “For your sake.” In the context, this expression must be referred to God, not to Christ. Martyrdom at that time was understood as the glorification of God (see John 21:19). — “All day long” — more accurately: “the whole (όλην) day.” Enemies look upon Christians as sheep destined for slaughter, which is carried out throughout the whole day, without interruption. Now one, now another Christian is torn from the community of believers to be executed for the faith. — “But we more than conquer.” Our victory over all temptations is extraordinary (υπερνικώμεν), because we not only overcome all these temptations but also turn them to our own benefit. — “Who loved us.” Here God is to be understood (and not Christ), of whose love for us the talk was above.

Romans 8:38. For I am convinced that neither death nor life, nor angels nor rulers nor powers, nor things present nor things to come, Romans 8:39. nor height nor depth, nor any other creature, will be able to separate us from the love of God in Christ Jesus our Lord. The confidence that a believer overcomes all temptations the Apostle supports here with his assurance that no power, however mighty it may be, will separate believers from the love of God. “Neither death nor life,” that is, whether we die or remain alive, we will in either case remain in the love of God. The Apostle mentions death before life in view of the dangers constantly surrounding Christians (v. 36). — “Nor angels.” It is more probable to understand here good angels, because where the talk is of evil angels, they are always called either the angels of the devil or angels who sinned (Matt 25:41; 2 Pet 2:4). The Apostle, however, does not say that good angels would in fact harm the salvation of believers — he speaks only, as the blessed Theophylact expresses it, hypothetically (cf. Gal 1:8). — “Nor rulers.” Some commentators see here a reference to a special rank of angels, but this view cannot be accepted, because in that case the Apostle would have placed on the same level a whole and its part (Angels — the whole, and Rulers — the part). Neither can one see here a reference to demonic powers, because again, these powers are nowhere simply called “rulers.” It is most natural to see here a designation of human powers, earthly authority. — “Nor powers.” In the majority of ancient manuscripts this word is read after the expression “things to come.” Here a reference is made to powers in general — personal and impersonal, earthly and supranatural. “Nor things present nor things to come.” Cf. 1 Cor 3:22. These are general concepts: there is no indication of sufferings here, as some think. — “Nor height nor depth.” It is very probable (Lietzmann’s suggestion) that the Apostle here has in mind stellar forces, in whose influence on human life people then believed. At the very least, the Greek terms he uses here are purely astrological (ύψωμα — the rising of a star, αβάθος — the heavenly space beyond the horizon from which stars rise). The Apostle may in this case have been warning Christians not to fear the influence of the stars on their fate. — “Nor any other creature,” that is, nothing else among created things that the Apostle has not mentioned above. — “From the love of God in Christ Jesus,” that is, from the love of God that was revealed and concentrated in Christ and through him acts upon humanity. * * * Notes In the Russian text (and the Slavonic) the reading “deeds of the flesh” has been adopted, but this reading is found only in Western manuscripts and among Western church writers. The Eastern reading is “deeds of the body” (τ. σώματος). If the latter reading is accepted, the Apostle has in mind here that sinful body of which he spoke in Rom 6:6; the impulses proceeding from this body produce a harmful influence on the will and activity of a person. Bodily life in general (for instance, the circulation of blood in the body, breathing, metabolism) does not of course depend on a person, and a person cannot suppress it. But in any case a person must not, according to the Apostle, be indifferent to the functions of the body — eating and drinking, sleeping and waking, and so on — but hold them under a certain discipline, so that they do not lead him into life according to the flesh (cf. 1 Cor 9:27; Rom 13:14): this is what the putting to death of the body means. This adoption must not, however, be understood only as juridical, as merely the expression of God’s decision regarding people. People are also changed in essence, as is evident from the fact that the result of this adoption is to be the liberation and glorification of their body (v. 23), and from the fact that they receive within themselves a “Spirit” of adoption, which of course knows their nature. Finally, further on Christians are called not “sons” but “offspring” (τέκνα). If the first term does indeed have a juridical meaning, the second no longer has such meaning but designates the nature of the person (Rom 16:19). The Apostle places the Syriac word (Abba) first, probably because he is recalling Christ, who began his prayer “Our Father” with precisely this word. It should be noted that in the Gospel of Luke (Luke 11:2), the invitation to this prayer in many other manuscripts reads simply: “Father” (equivalent to the word Abba). From this one may conclude that the Apostle here also has in mind the recitation of the Lord’s Prayer during public worship. In favor of this last supposition speaks also the fact that the Apostle uses here the expression “we cry out” (κράζομεν — we shout), which does not suit private, personal prayer. According to Zahn, by “him who subjected” the Apostle means Adam, since God said of Adam: “Cursed is the ground because of you” (Gen 3:17). Thus Zahn’s opinion that the Apostle is here speaking of glossolalia (1 Cor 14:2-39) has no foundation.