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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 8:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
I.The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs:
There is therefore now no condemnation to those that are in Christ Jesus, Rom 8:1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter - sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it.
1.It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mat 17:5.
2.It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with?
II.This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character.
1.How we come by these privileges - the privilege of justification, that there is no condemnation to us - the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about?
(1.)The law could not do it, Rom 8:3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb 10:4.
(2.)The law of the Spirit of life in Christ Jesus does it, Rom 8:2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin - from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks Rom 8:3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb 10:1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition: - God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, etc., Rom 8:4. Observe,
[1.]How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin, - here the best Greek copies place the comma. God sent him, en homoiōmati sarkos hamartias, kai peri hamartias - in the likeness of sinful flesh, and as a sacrifice for sin. The Septuagint call a sacrifice for sin no more than peri hamartias - for sin; so Christ was a sacrifice; he was sent to be so, Heb 9:26.
[2.]What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. it was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (Co2 5:21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner.
[3.]The happy effect of this upon us (Rom 8:4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, Rom 13:10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege - they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now,
2.Observe how we may answer to this character, Rom 8:5, etc.
(1.)By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Pro 23:7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tēs sarkos - they savour the things of the flesh; so the word is rendered, Mat 16:23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness.
[1.]It is death, Rom 8:6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (Ti1 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronēma tou pneumatos - a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it.
[2.]It is enmity to God (Rom 8:7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (Rom 8:8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Pro 15:8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character,
(2.)By enquiring whether we have the Spirit of God and Christ, or not (Rom 8:9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (Jo1 4:16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is,
[1.]That are spirited as he was spirited-are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern.
[2.]That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow.
Historical interpretation
Ten Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
After having taught what conflict there is in those who are caught in the struggle between a mind which lives according to the law of God and the desires of the flesh which lead them into sin, Paul now goes on to talk not about those who are partly in the flesh and partly in the Spirit but about those who are wholly in Christ. He declares that there is nothing in them worthy of condemnation.
It is true that there will be no damnation for those who are Christians serving the law of God with a devout mind.
Paul shows here that those who are under the law, because they live according to the flesh, are under sin and condemnation. But those who are in Christ are not under condemnation because they do not walk according to the flesh.
Then as the fact that many fall into sin even after baptism presented a difficulty, he consequently hastened to meet it, and says not merely "to them that are in Christ Jesus," but adds, "who walk not after the flesh;" so showing that all afterward comes of our listlessness. For now we have the power of walking not after the flesh, but then it was a difficult task. Then he gives another proof of it by the sequel.
There is nothing which deserves condemnation in those who have been crucified to the works of the flesh.
There is no condemnation just because carnal desires exist; it is only if we give in to them and sin that we are condemned.
Look how great Christ’s grace is in that he has set us free from condemnation.
After showing that we are freed from sin [n. 406] and the Law [n. 518] through Christ’s grace, the Apostle now shows that through the same grace we are freed from damnation. First he shows that through the grace of Christ we are freed from the damnation of guilt; secondly, from the damnation of punishment, there [v.10; n. 628] at And if Christ. In regard to the first he does two things. 296 First, he sets forth his intention; secondly, he proves his proposition, there [v.2; n. 600] at For the law of the spirit of life. 596. In regard to the first he does two things: first, he mentions the benefit which grace confers, drawing his conclusion from the foregoing in this way: The grace of God through Jesus Christ has freed me from the body of this death and in this consists our redemption. Therefore, now that we have been freed through grace, there is no damnation left, because the damnation has been removed both as regards guilt and as regards punishment: "It is he himself who grants peace, who is there who will condemn?" (Job 34:29). Secondly, he shows to whom this benefit is granted and he mentions two conditions required for it. He sets out the first when he says for those who are in Christ Jesus, i.e., incorporated in him by faith and love and the sacrament of faith: "As many of you as were baptized into Christ have put on Christ" (Gal 3:27); "As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me" (Jn 15:4). But to those who are not in Christ damnation is due. Hence John (15:6) continues: "If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered together, thrown into the fire and burned." Then he sets out the second condition, saying who do not walk according to the flesh, i.e., do not follow the desires [concupiscentia] of the flesh: "For though we walk in the flesh, we do not make war according to the flesh" (2 Cor 10:3). 597. From these words some want to infer that in unbelievers who are not in Christ Jesus the first movements [of desire] are mortal sins, even though they do not 297 consent to them, and that this is what is meant by walking according to the flesh. For regarding those who do not walk according to the flesh, if the fact that they serve the law of sin in their flesh through the first movements of desire is not damnable for them precisely because they are in Christ Jesus, it follows from the contrary sense, that for those who are not in Christ Jesus [the first movements of desire] are damnable. They also give this argument. They say that an act is necessarily damnable which proceeds from the habit of a damnable sin. But original sin is damnable, because it deprives man of eternal life, and its habit remains in the unbeliever whose original sin has not been remitted. Therefore, any movements of desire that arise from original sin are a mortal sin in their case. 598. First, it is necessary to show that this position is false. For the reason why the first movement [of desire] is not a mortal sin is because it does not reach reason, in which the notion of sin is completed. But this reason is present even in unbelievers; therefore, the first stirrings in unbelievers cannot be mortal sins. Furthermore, in the same type of sin a believer sins more gravely than an unbeliever: "How much more punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant?" (Heb 10:29). Therefore, if the first stirrings in unbelievers were mortal sins, all the more so in believers. 599. Secondly, it is necessary to respond to their reasons. For, first of all, they cannot derive this position from the words of the Apostle. For the Apostle does not say that the only thing not damnable for those who are in Christ Jesus is that in the flesh they serve the law of sin according to the movements of desire, but that there is no 298 condemnation at all for them. But for those who are not in Christ Jesus, this very fact is damnable. Furthermore, if this passage refers to first movements [of desire] experienced by those not in Christ Jesus, such stirrings are damnable according to the condemnation due to original sin, which still remains in them and from which those in Christ Jesus have been freed. But this does not mean that a new condemnation is added on account of such stirrings. Neither does their second argument conclude of necessity to what they intend. For it is not true that any act proceeding from the habit of a damnable sin is itself damnable, but only when it is a act perfected by the consent of reason. For if the habit of adultery is present in a person, the stirring of adulterous desire, which is an imperfect act, is not a mortal sin for that person, but only the perfect motion that exists by the consent of reason. Furthermore, an act proceeding from such a habit does not have a new reason for condemnation added to the reason for condemning the habit. Accordingly, the first stirrings in unbelievers, inasmuch as they proceed from original sin, do not receive the condemnation due to mortal sin but only to original sin. 600. Then when he says For the law, he proves what he had said. And first, in regard to the first condition that there is no condemnation for those who are in Christ Jesus; secondly, in regard to the second condition, i.e., for those who do not walk according to the flesh, there [v. 4b; n. 612] at who walk not according to the flesh. In regard to the first he does two things. First, he presents a proof; 299 secondly, he manifests his presupposition through its cause, there [v. 3; n. 606] at For what was impossible for the Law. 601. In regard to the first he presents this argument. The law of the spirit frees man from sin and death; but the law of the spirit is in Christ Jesus. Therefore, by the fact that one is in Christ Jesus, he is freed from sin and death. That the law of the spirit frees from sin and death he proves thus: The law of the spirit is the cause of life; but sin and death, which is an effect of sin, are excluded by life, for sin itself is spiritual death for the soul. Therefore, the law of the spirit frees man from sin and death. But damnation is only through sin and death. Therefore, nothing of damnation exists in those who are in Christ Jesus. This, therefore, is what he says: The law of the spirit of life in Christ Jesus has set me free from the law of sin and death. 602. In one way this law can be the Holy Spirit, so that the law of the spirit means the law which is the Spirit. For a law is given in order that through it men may be led to the good; hence, the Philosopher says in Ethics II that the intention of the lawgiver is to make citizens good. Human law does this by merely indicating what ought to be done; but the Holy Spirit dwelling in the mind not only teaches what is to be done by instructing the intellect but also inclines the affection to act aright: "But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things," as to the first, "and suggest to you all things," as to the second, "all that I have said to you" (Jn 14:26). 300 24 This citation from 1John does not precisely match the Vulgate or modern editions. 603. In another way the law of the spirit can be the proper effect of the Holy Spirit, namely, faith working through love. This faith teaches what is to be done: "His anointing teaches you about everything" (1 Jn 2:27) and inclines the affections to act: "The love of Christ controls us" (2 Cor 5:l4). And this law of the spirit is called the new law, which is the Holy Spirit himself or something which the Holy Spirit produces in our hearts: "I will put my law within them, and I will write it upon their hearts" (Jer 31:33). But when he spoke about the old law [n. 557] he said only that it is spiritual, i.e., given by the Holy Spirit. 604. And so, considering what has been said, we find four laws mentioned by the Apostle: first, the law of Moses, about which he says: "I delight in the law of God in my inmost self"; secondly, the law of inclination to sin [fomes]: "I see in my members another law"; thirdly, the natural law in one sense of the term, concerning which he adds, "at war with the law of my mind"; fourthly, the new law, when he says: the law of the spirit. 605. He adds, of life, because just as the natural spirit makes the life of nature, so the divine Spirit makes the life of grace: "It is the Spirit that gives life" (Jn 4:63); "The Spirit of life was in the wheels" (Ezek 1:2). He adds, in Christ Jesus, because this Spirit is given only to those who are in Christ Jesus. For just as the natural spirit does not reach a member not connected to the head, so the Holy Spirit does not reach a man not joined to Christ, the head: "By this we know that he abides in us, because he gave us of his own Spirit" (1 Jn 3:24);24 "The Holy Spirit whom God has given those who obey him" (Ac 5:32). 301 This law, I say, since it is in Christ Jesus, has set me free: "If the Son makes you free, you will be free indeed" (Jn 8:38). Free from the law of sin, i.e., from the law of evil inclinations [fomes] which inclines to sin. Or from the law of sin, i.e., from consenting to and committing sin, which holds man bound after the manner of a law. For sin is remitted by the Holy Spirit: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven" (Jn 20:22). And of death, not only spiritual but also bodily, as will be proved below. And this because he is the Spirit of life: "Come from the four winds, O breath, and breathe upon these slain that they may live" (Ezek 37:9). 606. Then when he says For what was impossible, he manifests what he had said, namely, that the law of life, which is in Christ Jesus, frees man from sin; for it will be proved later that it frees from death. He proves this by an argument taken from the resurrection of Christ. In regard to this he mentions three things. First, the need for the Incarnation [n. 611]; secondly, the mode of the Incarnation, there [v. 3b; n. 607] at God, sending his own son; thirdly, the fruit of the Incarnation, there [v. 3c; n. 609] at and of sin. To make the explanation easier we shall take the second point first, then the third, and finally the first, in this way. 607. I am correct in saying that the law of the spirit of life in Christ Jesus frees from sin, for God, the Father, sending his own Son, i.e., his own consubstantial and co-eternal Son: "He said to me, ‘You are my son; this day I have begotten you’" (Ps 2:7) -- sending, i.e., not creating or making him but as already existing he sent him: "Afterward 302 25 The Hebrew text says only "I have walked," but the Vulgate rendering, ingressus sum, carries the note of entrance. he sent his son to them" (Mt 21:37). He sent him not to exist where he previously did not exist, because as it says in John 1(:10), "He was in the world," but to exist in a way in which he did not exist in the world, i.e., visibly by means of the flesh he assumed; hence in the same passage (John 1:14): "And the Word became flesh.....and we have beheld his glory"; "Afterwards he appeared upon earth" (Bar 3:37). 608. Therefore he adds in the likeness of sinful flesh. This should not be taken to mean that he did not have true flesh but only the likeness of flesh, as though it were imaginary, as the Manicheans say, since the Lord himself says: "A spirit has not flesh and bones as you see that I have" (Lk 24:40). Hence, he does not merely say in the likeness of flesh, but in the likeness of sinful flesh. For he did not have sinful flesh, i.e., conceived with sin, because his flesh was conceived by the Holy Spirit who takes away sin: "That which is conceived in her is of the Holy Spirit" (Mt 1:20). Hence Ps 25(:11) says, "I have entered in my innocence,"25 namely entered into the world. But he had the likeness of sinful flesh, i.e., he was like sinful flesh in the fact that he was able to suffer. For man’s flesh before sin was not subject to suffering: "Therefore, he had to be made like his brethren, so that he might be made merciful" (Heb 2:17). 609. Then he mentions the two effects of the Incarnation, the first of which is removal of sin, which he sets out when he says and of sin has condemned sin in the flesh. This can be read: of sin [de peccato], i.e., for the sin [pro peccato] committed against the flesh of Christ by his executioners at the devil’s instigation, he condemned, i.e., destroyed, sin; because since the devil conspired to deliver over to death an innocent 303 person over whom he had no rights, it was just that he lose his power. Therefore, by his passion and death he is said to have destroyed sin: "He disarmed," namely, on the cross, "the principalities and powers, triumphing over them in him" (Col 2:15). But it is better to say that he condemned sin in the flesh, i.e., weakened the inclination to sin [fomes] in our flesh, of sin, i.e., through the power of his passion and death, which is called sin on account of its likeness to sin or because through it he was made a victim for sin. For in sacred scripture such a victim is called sin: "They feed on the sin of my people" (Hos 4:8). Hence it says in 2 Cor 5(:21), "Him who did not know sin for our sake God made to be sin," i.e., a victim for sin. And so by satisfying for our sin, he took away the sins of the world: "Behold, the Lamb of God, who takes away the sin of the world" (Jn 1:29). 610. He sets out the second effect when he says that the justification of the law, i.e., the justice which the Law promised and which some hoped to obtain from the Law, might be fulfilled, i.e., made perfect, in us, who exist in Christ Jesus: "The Gentiles who did not pursue righteousness have attained the righteousness which is through faith" (Rom 9:30); and in 2 Cor 5(:21) after saying, "Him who did not know sin for our sake he made to be sin," he adds, "so that in him we might be made the justice of God." 611. The only way this could be done was through Christ. Therefore, he prefaced this passage by saying that he was able to condemn sin in the flesh and to enact justification, which the law could not do: "For the law made nothing perfect" (Heb 7:19). Now the reason why the Law could not do this was not due to a shortcoming in the Law, but because it was weakened by the flesh, i.e., because of a weakness of the flesh, a weakness which was in man due to the corruption of inclination [fomes], with the 304 result that in spite of the Law man was overcome by sinful desire [concupiscentia]: "The spirit is willing, but the flesh is weak" (Mt 26:41). "I am speaking in natural terms on account of the weakness of the flesh" (Rom 6:19). From this it is clear that it was necessary for Christ to be incarnated; for it says in Gal 2(:21), "If justification were through the law, then Christ died gratis," i.e., for no reason. Therefore it was necessary that Christ be incarnated, because the Law could not justify. 612. Then when he says who walk not according to the flesh, he proves his point in regard to the second condition and shows that in order to avoid condemnation it is necessary that one not walk according to the flesh. In regard to this he does three things. First, he states his proposition; secondly, he proves it, there [v. 5; n. 614] at For those who are according to the flesh; thirdly, he clarifies something he had presupposed in the proof, there [v. 7; n. 619] at Because the wisdom of the flesh. 613. First, therefore, he says: We have stated that the justification of the Law is fulfilled in us who not only are in Christ Jesus but also walk not according to the flesh but according to the spirit, i.e., who do not follow the desires [concupiscentias] of the flesh but the prompting of the Spirit: "walk by the Spirit" (Gal 5:16). 614. Then when he says For those who [walk] according to the flesh, he proves what he had said. 305 And he brings in two syllogisms. One is on the side of the flesh, and runs like this: All who follow the prudence of the flesh are brought to death; but those who walk according to the flesh follow the prudence of the flesh. Therefore, all who walk according to the flesh are brought to death. He sets out the other syllogism on the side of the spirit, and it runs like this: All who follow the prudence of the spirit obtain life and peace; but those who walk according to the spirit follow the prudence of the spirit. Therefore, all who walk according to the spirit obtain life and peace. And so it is clear that those who do not walk according to the flesh, but according to the spirit, are freed from the law of sin and death. 615. First, therefore, he states the minor of the first syllogism, saying: For those who are according to the flesh, that is, who obey the flesh as though subject to it, "such men serve not the Lord but their own belly" (Rom 16:18). Savor [sapiunt] the things of the flesh—as if to say: they have the wisdom [sapientia] of the flesh. For to savor the things of the flesh is to approve and judge as good that which is according to the flesh: "You savor not the things of God but of men" (Mt 16:23); "They are skilled in doing evil" (Jer 4:22). 616. Secondly, he states the minor of the second syllogism, saying: but those who are according to the spirit, i.e., who follow the Holy Spirit and are led according to him, in accord with Gal 5(:18), "If you are led by the Spirit, you are not under the law," sense the things of the spirit, i.e., have a right sense in spiritual matters: "Think [sentite] concerning the Lord with uprightness" (Wis 1:1). 306 The reason for these facts, as the Philosopher says in Ethics III, is that as a person is, so the end seems to him. Hence a person whose soul is invested with a good habit or a bad habit, judges about his goal according to the demands of that habit. 617. Thirdly, he states the major of the first syllogism, saying: for the prudence of the flesh is death. To understand this it should be noted that prudence is right reason concerning the doable, as the Philosopher says in Ethics IV. But right reason concerning things to be done presupposes one thing and does three things. For it presupposes a goal which functions as a principle in human actions, just as the speculative reason presupposes principles from which it proceeds to demonstration. But right reason concerning the doable does three things: first, it plans correctly; secondly, judges correctly about plans; thirdly, it correctly and firmly commands what was planned. Hence, for prudence of the flesh it is required that a person presuppose as his goal a pleasure of the flesh and that he plan and judge and command what leads to this end. That is why such prudence is death, i.e., the cause of eternal death: "He who sows in the flesh will from the flesh reap corruption" (Gal 6:8). 618. Fourthly, he states the major of the second syllogism, saying: but the prudence of the spirit is life and peace. Now according to what has just been said, there is prudence of the spirit when someone, presupposing a spiritual good as the goal, plans and judges and commands the things which are suitably ordered to that goal. Hence such prudence is life, i.e., the cause of grace and glory: "He who sows in the spirit will from the spirit reap eternal life" (Gal 6:8); and it is peace, i.e., the cause of peace, for peace is caused by the Holy Spirit: 307 "Great peace have those who love thy law" (Ps 119:165); "The fruit of the spirit is love, joy, peace...." (Gal 5:22).
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Summary
Romans 8:1 stands as a triumphant declaration of the believer's secure standing in Christ, marking a profound shift from the internal conflict with sin described in the preceding chapter to the liberating power of the Holy Spirit. It asserts that for those united with Jesus, there is an absolute and permanent absence of divine condemnation, a truth foundational to Christian assurance and the Spirit-empowered life.
Context
Literary Context
This verse serves as the glorious culmination and answer to the desperate cry of Romans 7:24, "O wretched man that I am! Who shall deliver me from the body of this death?" Paul's preceding discourse in Romans 7 meticulously details the believer's ongoing struggle with the indwelling power of sin, even after conversion, highlighting the law's inability to provide deliverance from sin's dominion. Romans 8:1 therefore introduces the solution: the Holy Spirit's power to liberate and enable a new way of living, setting the stage for the expansive exposition on the Spirit's work, adoption, and future glory that characterizes the remainder of Romans 8.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, comprising both Jewish and Gentile believers. The concept of "condemnation" (κατάκριμα) would have resonated strongly in a society deeply familiar with legal systems, courts, and judicial verdicts. For Jewish believers, the Law of Moses played a central role in defining righteousness and sin, often leading to a sense of unworthiness or failure to meet its demands. For Gentiles, the pervasive moral decay of Roman society and the pursuit of various philosophical ideals offered no true escape from guilt or the consequences of sin. Paul's declaration of "no condemnation" would have been revolutionary, offering a radical alternative to both legalistic striving and pagan despair, rooted not in human effort but in divine grace and a new spiritual reality "in Christ Jesus."
Key Themes
Romans 8:1 introduces and reinforces several pivotal themes that permeate not only Romans 8 but also Paul's broader theology. The primary theme is Justification by Faith, emphasizing that a right standing before God is achieved through Christ's work, not human merit, as explored in Romans 3-5. This verse specifically highlights the Absence of Condemnation, meaning the complete removal of a guilty verdict and the penalty for sin. Connected to this is the theme of Union with Christ, signified by the phrase "in Christ Jesus," which denotes a profound spiritual identification with His death, resurrection, and righteousness. Finally, the distinction between "flesh" and "Spirit" introduces the theme of Spirit-Empowered Living, where the Holy Spirit provides the power for believers to walk in obedience and holiness, fulfilling the righteous requirements of the law that the flesh could not achieve (Romans 8:4).
Exposition and Analysis
Key Word Analysis
G2631 from κατακρίνω; an adverse sentence (the verdict). This term signifies a definitive judicial pronouncement of guilt, carrying with it the penalty or punishment. Paul's use here emphasizes that for those in Christ, this ultimate negative verdict, which would lead to eternal judgment, has been completely and irrevocably lifted. It is not merely a suspension of judgment, but a full acquittal.
G1722 a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest. This small but profound preposition denotes more than mere proximity; it speaks of a deep, organic, and spiritual union. To be "in Christ Jesus" means to be identified with Him, to share in His status, His righteousness, and His destiny. It is the sphere of existence for the believer, where salvation and its benefits are realized.
G4561 probably from the base of σαρόω; flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such). In this context, "flesh" refers not to the physical body itself, but to the fallen, unregenerate human nature, which is inherently inclined towards sin and hostile to God's law. It represents the old, Adamic way of living, dominated by sin's power.
G4151 from πνέω; a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit. Here, "Spirit" refers specifically to the Holy Spirit, the third person of the Trinity, who indwells believers. He is the divine agent who empowers the new life in Christ, enabling believers to overcome the power of the "flesh" and live in obedience to God.
Verse Breakdown
"There is therefore now no condemnation"
This opening phrase serves as a triumphant declaration, directly answering the despair of Romans 7:24. The "therefore" (G686, ára) links this truth to the preceding argument, particularly Christ's deliverance mentioned in Romans 7:25. The "now" (G3568, nŷn) emphasizes the present and permanent reality of this freedom. "No condemnation" (G3762, oudeís + G2631, katákrima) signifies an absolute, unequivocal absence of a guilty verdict or impending judgment from God. This is not a temporary reprieve but a settled, justified status.
"to them which are in Christ Jesus"
This clause defines the recipients of this glorious freedom. The phrase "in Christ Jesus" (G1722, en + G5547, Christós + G2424, Iēsoûs) is a cornerstone of Pauline theology, denoting a spiritual and mystical union with the resurrected Lord. It implies a new identity, a new sphere of existence, and a participation in all that Christ has accomplished. It is not merely an intellectual belief but a profound, transformative reality where believers are identified with His death, burial, and resurrection, sharing in His righteousness and standing before God.
"who walk not after the flesh, but after the Spirit"
This qualifying clause clarifies the nature of the life lived by those "in Christ Jesus." The verb "walk" (G4043, peripatéō) is a common biblical metaphor for one's way of life or conduct. To "walk not after the flesh" (G3361, mḗ + G2596, katá + G4561, sárx) means that the old, unregenerate nature (the "flesh," inclined to sin) no longer dictates one's life. Instead, believers are empowered to "walk... after the Spirit" (G235, allá + G2596, katá + G4151, pneûma), meaning their lives are now directed, empowered, and characterized by the indwelling Holy Spirit. This is not a condition for receiving "no condemnation," but rather the evidence and fruit of being truly "in Christ Jesus" and experiencing the Spirit's transforming work.
Literary Devices
Paul employs several significant literary devices in Romans 8:1. The most prominent is Contrast, setting up a stark opposition between "flesh" and "Spirit." This antithesis highlights the fundamental shift in the believer's life from being dominated by sinful human nature to being empowered by the divine Spirit. The use of "therefore" (G686, ára) at the beginning signifies a Logical Consequence, presenting the verse as the inevitable and glorious conclusion to the preceding argument, especially the despair of Romans 7 and the deliverance offered through Christ. The phrase "no condemnation" is an example of Litotes, a rhetorical device where an affirmative is expressed by negating its opposite, thereby emphasizing the absolute and complete nature of the acquittal. Finally, the phrase "in Christ Jesus" functions as a powerful Metaphor or Idiom, representing a profound spiritual union and new existential reality rather than a literal physical location.
Theological and Thematic Connections
Romans 8:1 is a theological linchpin, articulating the glorious outcome of justification by faith and the transformative power of the Holy Spirit. It underscores that the believer's standing before God is not based on their fluctuating performance or internal struggle, but on the finished work of Christ. The "no condemnation" is a judicial declaration, a divine verdict of "not guilty" that frees the believer from the legal penalty of sin and the fear of future judgment. This liberation is intrinsically linked to being "in Christ Jesus," signifying a new identity and spiritual reality where Christ's righteousness is imputed to the believer. Furthermore, the distinction between "flesh" and "Spirit" introduces the theme of sanctification, demonstrating that while justification removes the penalty of sin, the indwelling Spirit provides the power to overcome sin's dominion and live a life pleasing to God. This verse thus lays the groundwork for understanding Christian freedom as both a declarative status and an empowered walk.
Reflection and Application
Romans 8:1 offers profound and liberating assurance to every believer. It means that regardless of past failures, present struggles, or lingering feelings of guilt, our ultimate standing before God is secure and unassailable because of our union with Christ. This truth should dismantle the chains of self-condemnation and the fear of divine wrath, allowing us to live with a freedom that empowers genuine obedience rather than legalistic striving. Understanding "no condemnation" should cultivate deep gratitude and peace, knowing that the perfect sacrifice of Jesus has fully satisfied God's righteous demands on our behalf. Furthermore, the latter part of the verse calls us to a life of active dependence on the Holy Spirit. This freedom is not a license to sin, but an invitation to walk in a new way, empowered by the Spirit to increasingly reflect Christ's character and live out our new identity. It reminds us that while our justification is complete, our sanctification is an ongoing process, enabled by the very Spirit who guarantees our no-condemnation status.
Questions for Reflection
FAQ
Does "no condemnation" mean I can live however I want without consequences?
Absolutely not. While Romans 8:1 declares that believers are free from eternal condemnation, it does not imply a license to sin. The verse itself includes the crucial qualifier, "who walk not after the flesh, but after the Spirit." This indicates that true freedom in Christ leads to a transformed life, empowered by the Holy Spirit to pursue holiness. While the judicial penalty for sin is removed, the consequences of sin in this life (e.g., broken relationships, loss of fellowship with God, natural repercussions) still remain. Furthermore, a genuine walk "after the Spirit" is the evidence of being truly "in Christ Jesus." As Paul states in Romans 6:1-2, "What shall we say then? Shall we continue in sin, that grace may abound? God forbid!"
What does it mean to be "in Christ Jesus"?
To be "in Christ Jesus" is a foundational concept in Pauline theology, signifying a profound spiritual union with Jesus Christ. It's not merely a physical location or a mental assent, but a new spiritual identity and sphere of existence. When a person believes in Christ, they are spiritually united with Him, sharing in His death, burial, and resurrection. This union means that Christ's righteousness is imputed to them (2 Corinthians 5:21), His atoning sacrifice covers their sins, and they are brought into a right relationship with God. It is the basis for all the blessings of salvation, including "no condemnation," adoption as children of God (Romans 8:15), and the indwelling of the Holy Spirit (Romans 8:9).
Christ-Centered Fulfillment
Romans 8:1 finds its ultimate fulfillment in the person and work of Jesus Christ. The "no condemnation" declared here is not an arbitrary decree, but the direct result of Christ's perfect obedience, His sacrificial death on the cross, and His glorious resurrection. He became sin for us, "who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5:21). The condemnation that was due to humanity for its sin was fully absorbed and exhausted by Christ on the cross, as He bore the wrath of God in our place (Galatians 3:13). Therefore, for those who are "in Christ Jesus" through faith, the legal debt has been paid, the verdict has been overturned, and they stand justified before a holy God. The subsequent walk "after the Spirit" is not a condition for this justification, but the natural and empowered outflow of a life transformed by the indwelling Christ through His Spirit, enabling believers to live out the very righteousness that Christ secured for them (Romans 8:4). Thus, Christ is not only the source of our freedom from condemnation but also the power for our new life.