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Selected Verse: Romans 8:1 - King James
Verse |
Translation |
Text |
Ro 8:1 |
King James |
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.].
no condemnation: to them which are in Christ Jesus--As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" (Co2 5:21); and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare Joh 3:18; Joh 5:24; Rom 5:18-19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life.
who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Rom 8:4, probably as an explanatory comment, and to make the transition to Rom 8:2 easier. |
Notes on the Bible, by Albert Barnes, [1834] |
There is, therefore, now - This is connected with the closing verses of Rom. 7. The apostle had there shown that the Law could not effect deliverance from sin, but that such deliverance was to be traced to the gospel alone; Rom 7:23-25. It is implied here that there was condemnation under the Law, and would be still, but for the intervention of the gospel.
No condemnation - This does not mean that sin in believers is not to be condemned as much as any where, for the contrary is everywhere taught in the Scriptures; but it means,
(1) That the gospel does not pronounce condemnation like the Law. Its function is to pardon; the function of the law is to condemn. The one never affords deliverance, but always condemns; the object of the other is to free from condemnation, and to set the soul at liberty.
(2) there is no final condemnation under the gospel. The function, design, and tendency of the gospel is to free from the condemning sentence of law. This is its first and its glorious announcement, that it frees lost and ruined people from a most fearful and terrible condemnation.
(The first verse of this chapter seems to be an inference from the whole preceding discussion. The apostle having established the doctrine of justification, and answered the objections commonly urged against it, now asserts his triumphant conclusion, "There is therefore, etc.; that is to say, it follows from all that has been said concerning the believer's justification by the righteousness of Christ, and his complete deliverance from the Law as a covenant, that to him there can be no condemnation. The design of Paul is not so much to assert the different functions of the Law and the gospel, as simply to state the fact in regard to the condition of a certain class, namely, those who are in Christ. To them there is no condemnation whatever; not only no final condemnation, but no condemnation now, from the moment of their union to Christ, and deliverance from the curse of the Law. The reason is this: that Christ hath endured the penalty, and obeyed the precept of the Law in their stead.
"Here," says Mr. Haldane on the passage, "it is often remarked that the apostle does not say, that there is in them (believers) neither matter of accusation, nor cause of condemnation; and yet this is all included in what he does say. And afterward, in express terms, he denies that they can be either accused or condemned, which they might be, were there any ground for either. All that was condemnable in them, which was sin, has been condemned in their Surety, as is shown in the third verse.")
Which are in Christ Jesus - Who are united to Christ. To be in him is an expression not seldom used in the New Testament, denoting close and intimate union. Phi 1:1; Phi 3:9; Co2 5:17; Rom 16:7-11. The union between Christ and his people is compared to that between the vine and its branches Joh 15:1-6, and hence, believers are said to be in him in a similar sense, as deriving their support from him, and as united in feeling, in purpose, and destiny. (See the supplementary note at Rom 8:10.) Who walk. Who conduct, or live. Note, Rom 4:12. Not after the flesh. Who do not live to gratify the corrupt desires and passions of the flesh; Note, Rom 7:18. This is a characteristic of a Christian. What it is to walk after the flesh may be seen in Gal 5:19-21. It follows that a man whose purpose of life is to gratify his corrupt desires, cannot be a Christian. Unless he lives not to gratify his flesh, he can have no evidence of piety. This is a test which is easily applied; and if every professor of religion were honest, there could be no danger of mistake, and there need be no doubts about his true character.
But after the Spirit - As the Holy Spirit would lead or prompt. What the Spirit produces may be seen in Gal 5:22-23. If a man has these fruits of the Spirit, he is a Christian; if not, he is a stranger to religion, whatever else he may possess. And this test also is easily applied. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
who walk
The statement ends with "Christ Jesus"; the last ten words are interpolated. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Therefore now
Connecting with Rom 7:25. Being freed through Jesus Christ, there is therefore no condemnation now.
Condemnation (κατάκριμα)
As Rom 5:16, sentence of condemnation.
Who walk not, etc.
The best texts omit to the end of the verse. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
There is therefore now no condemnation - Either for things present or past. Now he comes to deliverance and liberty. The apostle here resumes the thread of his discourse, which was interrupted, Rom 7:7. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
There is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker.
Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy.
Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit.
This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse. |
2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
23 Meekness, temperance: against such there is no law.
19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
1 I am the true vine, and my Father is the husbandman.
2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
3 Now ye are clean through the word which I have spoken unto you.
4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
8 Greet Amplias my beloved in the Lord.
9 Salute Urbane, our helper in Christ, and Stachys my beloved.
10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household.
11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.
9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
24 O wretched man that I am! who shall deliver me from the body of this death?
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.