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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 8:10–16. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle represents two more excellent benefits, which belong to true believers.
I.Life.
The happiness is not barely a negative happiness, not to be condemned; but it is positive, it is an advancement to a life that will be the unspeakable happiness of the man (Rom 8:10, Rom 8:11): If Christ be in you. Observe, If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph 3:17. Now we are here told what becomes of the bodies and souls of those in whom Christ is.
1.We cannot say but that the body is dead; it is a frail, mortal, dying body, and it will be dead shortly; it is a house of clay, whose foundation is in the dust. The life purchased and promised does not immortalize the body in its present state. It is dead, that is, it is appointed to die, it is under a sentence of death: as we say one that is condemned is a dead man. In the midst of life we are in death: be our bodies ever so strong, and healthful, and handsome, they are as good as dead (Heb 11:12), and this because of sin. It is sin that kills the body. This effect the first threatening has (Gen 3:19): Dust thou art. Methinks, were there no other argument, love to our bodies should make us hate sin, because it is such an enemy to our bodies. The death even of the bodies of the saints is a remaining token of God's displeasure against sin.
2.But the spirit, the precious soul, that is life; it is now spiritually alive, nay, it is life. Grace in the soul is its new nature; the life of the saint lies in the soul, while the life of the sinner goes no further than the body. When the body dies, and returns to the dust, the spirit if life; not only living and immortal, but swallowed up of life. Death to the saints is but the freeing of the heaven-born spirit from the clog and load of this body, that it may be fit to partake of eternal life. When Abraham was dead, yet God was the God of Abraham, for even then his spirit was life, Mat 22:31, Mat 22:32. See Psa 49:15. And this because of righteousness. The righteousness of Christ imputed to them secures the soul, the better part, from death; the righteousness of Christ inherent in them, the renewed image of God upon the soul, preserves it, and, by God's ordination, at death elevates it, and improves it, and makes it meet to partake of the inheritance of the saints in light. The eternal life of the soul consists in the vision and fruition of God, and both assimilating, for which the soul is qualified by the righteousness of sanctification. I refer to Psa 17:15, I will behold thy face in righteousness.
3.There is a life reserved too for the poor body at last: He shall also quicken your mortal bodies, Rom 8:11. The Lord is for the body; and though at death it is cast aside as a despised broken vessel, a vessel in which is no pleasure, yet God will have a desire to the work of his hands (Job 14:15), will remember his covenant with the dust, and will not lose a grain of it; but the body shall be reunited to the soul, and clothed with a glory agreeable to it. Vile bodies shall be newly fashioned, Phi 3:21; Co1 15:42. Two great assurances of the resurrection of the body are mentioned: - (1.) The resurrection of Christ: He that raised up Christ from the dead shall also quicken. Christ rose as the head, and first-fruits, and forerunner of all the saints, Co1 15:20. The body of Christ lay in the grave, under the sin of all the elect imputed, and broke through it. O grave, then, where is thy victory? It is in the virtue of Christ's resurrection that we shall rise. (2.) The indwelling of the Spirit. The same Spirit that raiseth the soul now will raise the body shortly: By his Spirit that dwelleth in you. The bodies of the saints are the temples of the Holy Ghost, Co1 3:16; Co1 6:19. Now, though these temples may be suffered for awhile to lie in ruins, yet they shall be rebuilt. The tabernacle of David, which has fallen down, shall be repaired, whatever great mountains may be in the way. The Spirit, breathing upon dead and dry bones, will make them live, and the saints even in their flesh shall see God. Hence the apostle by the way infers how much it is our duty to walk not after the flesh, but after the Spirit, Rom 8:12, Rom 8:13. Let not our life be after the wills and motions of the flesh. Two motives he mentions here: - [1.] We are not debtors to the flesh, neither by relation, gratitude, nor any other bond or obligation. We owe no suit nor service to our carnal desires; we are indeed bound to clothe, and feed, and take care of the body, as a servant to the soul in the service of God, but no further. We are not debtors to it; the flesh never did us so much kindness as to oblige us to serve it. It is implied that we are debtors to Christ and to the Spirit: there we owe our all, all we have and all we can do, by a thousand bonds and obligations. Being delivered from so great a death by so great a ransom, we are deeply indebted to our deliverer. See Co1 6:19, Co1 6:20. [2.] Consider the consequences, what will be at the end of the way. Here are life and death, blessing and cursing, set before us. If you live after the flesh, you shall die; that is, die eternally. It is the pleasing, and serving, and gratifying, of the flesh, that are the ruin of souls; that is, the second death. Dying indeed is the soul's dying: the death of the saints is but a sleep. But, on the other hand, You shall live, live and be happy to eternity; that is the true life: If you through the Spirit mortify the deeds of the body, subdue and keep under all fleshly lusts and affections, deny yourselves in the pleasing and humouring of the body, and this through the Spirit; we cannot do it without the Spirit working it in us, and the Spirit will not do it without our doing our endeavour. So that in a word we are put upon this dilemma, either to displease the body or destroy the soul.
II.The Spirit of adoption is another privilege belonging to those that are in Christ Jesus, Rom 8:14-16.
1.All that are Christ's are taken into the relation of Children to God, Rom 8:14. Observe,
(1.)Their property: They are led by the Spirit of God, as a scholar in his learning is led by his tutor, as a traveller in his journey is led by his guide, as a soldier in his engagements is led by his captain; not driven as beasts, but led as rational creatures, drawn with the cords of a man and the bands of love. It is the undoubted character of all true believers that they are led by the Spirit of God. Having submitted themselves in believing to his guidance, they do in their obedience follow that guidance, and are sweetly led into all truth and all duty.
(2.)Their privilege: They are the sons of God, received into the number of God's children by adoption, owned and loved by him as his children.
2.And those that are the sons of God have the Spirit,
(1.)To work in them the disposition of children.
[1.]You have not received the spirit of bondage again to fear, Rom 8:15. Understand it, First, Of that spirit of bondage which the Old Testament church was under, by reason of the darkness and terror of that dispensation. The veil signified bondage, Co2 3:15. Compare Rom 8:17. The Spirit of adoption was not then so plentifully poured out as now; for the law opened the wound, but little of the remedy. Now you are not under that dispensation, you have not received that spirit. Secondly, Of that spirit of bondage which many of the saints themselves were under at their conversion, under the convictions of sin and wrath set home by the Spirit; as those in Act 2:37, the jailer (Act 16:30), Paul, Act 9:6. Then the Spirit himself was to the saints a spirit of bondage: "But," says the apostle, "with you this is over." "God as a Judge," says Dr. Manton, "by the spirit of bondage, sends us to Christ as Mediator, and Christ as Mediator, by the spirit of adoption, sends us back again to God as a Father." Though a child of God may come under fear of bondage again, and may be questioning his sonship, yet the blessed Spirit is not again a spirit of bondage, for then he would witness an untruth.
[2.]But you have received the Spirit of adoption. Men may give a charter of adoption; but it is God's prerogative, when he adopts, to give a spirit of adoption - the nature of children. The Spirit of adoption works in the children of God a filial love to God as a Father, a delight in him, and a dependence upon him, as a Father. A sanctified soul bears the image of God, as the child bears the image of the father. Whereby we cry, Abba, Father. Praying is here called crying, which is not only an earnest, but a natural expression of desire; children that cannot speak vent their desires by crying. Now, the Spirit teaches us in prayer to come to God as a Father, with a holy humble confidence, emboldening the soul in that duty. Abba, Father. Abba is a Syriac word signifying father or my father; patēr, a Greek work; and why both, Abba, Father? Because Christ said so in prayer (Mar 14:36), Abba, Father: and we have received the Spirit of the Son. It denotes an affectionate endearing importunity, and a believing stress laid upon the relation. Little children, begging of their parents, can say little but Father, Father, and that is rhetoric enough. It also denotes that the adoption is common both to Jews and Gentiles: the Jews call him Abba in their language, the Greeks may call him patēr in their language; for in Christ Jesus there is neither Greek nor Jew.
(2.)To witness to the relation of children, Rom 8:16. The former is the work of the Spirit as a Sanctifier; this as a Comforter. Beareth witness with our spirit. Many a man has the witness of his own spirit to the goodness of his state who has not the concurring testimony of the Spirit. Many speak peace to themselves to whom the God of heaven does not speak peace. But those that are sanctified have God's Spirit witnessing with their spirits, which is to be understood not of any immediate extraordinary revelation, but an ordinary work of the Spirit, in and by the means of comfort, speaking peace to the soul. This testimony is always agreeable to the written word, and is therefore always grounded upon sanctification; for the Spirit in the heart cannot contradict the Spirit in the word. The Spirit witnesses to none the privileges of children who have not the nature and disposition of children.
Historical interpretation
Eighteen Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die."
Paul does not prevent them from living their lives in the flesh, for he was himself in the flesh when he wrote to them, but he cuts away the lusts of the flesh which bring death upon a man.
Putting to death the deeds of the body works like this: Love is a fruit of the Spirit, but hate is an act of the flesh. Therefore hate is put to death and extinguished by love. Likewise, joy is a fruit of the Spirit, but sadness is of this world, and because it brings death it is a work of the flesh. Therefore it is extinguished if the joy of the Spirit dwells in us. Peace is a fruit of the Spirit, but dissension or discord is an act of the flesh; however, it is certain that discord can be eliminated by peace. Likewise the patience of the Spirit overcomes the impatience of the flesh, goodness wipes out evil, meekness does away with ferocity, continence with intemperance, chastity with license and so on.By “death” and “life,” Paul does not mean physical death and life but the death of sin and eternal life, which everyone who is mature in the Spirit and who has put to death the works of the flesh will attain. But we must also realize that this mortification of the deeds of the flesh comes through patience—not suddenly but step by step. At first they start to wilt in those who have been converted, but then, as they progress in their faith and become more dedicated, the deeds of the flesh not only wilt, they start to die out. But when they reach maturity to the point that there is no longer any trace in them of any sinful thought, word or deed, then they may be reckoned to have completely mortified the deeds of the flesh and passed from death to life.
Nothing is truer than this, that if we live according to Adam we shall die. For by sinning Adam was consigned to the flesh and sold himself to sin, for all sin is oriented to the flesh.… The body wants to be governed by the law of the spirit, which is why Paul shows that if we are led by the Holy Spirit the acts and desires of the flesh, which are made up by the instigation of the powers of this world, are repressed so as to be unable to act. Then we shall enjoy eternal life.
It is not strange that one who puts to death the deeds of the flesh will live, since one who has the Spirit of God becomes a son of God. It is for this reason that he is a son of God, so that he may receive not the spirit of slavery but the spirit of the adoption of sons, inasmuch as the Holy Spirit bears witness with our spirit that we are sons of God.
After showing how great the reward of a spiritual life is, and that it maketh Christ to dwell in us, and that it quickeneth our mortal bodies, and wingeth them to heaven, and rendereth the way of virtue easier, he next fitly introduces an exhortation to this purpose. "Therefore" we ought "not to live after the flesh." But this is not what he says, for he words it in a much more striking and powerful way, thus, "we are debtors to the Spirit." For saying, "we are debtors not to the flesh," indicates this. And this is a point he is everywhere giving proof of, that what God hath done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he saith, "Ye are bought with a price, be not ye the servants of men"; and when he writes, "Ye are not your own"; and again in another passage he calls these selfsame things to their mind, in these words, "If One died for all, then all died that they should not henceforth live unto themselves." And it is to establish this that he says here also, "We are debtors;" then since he said we are "not" debtors "to the flesh," lest you should again take him to be speaking against the nature of the flesh, he does not leave speaking, but proceeds, "to live after the flesh." For there are many things which we do owe it, as giving it food, warmth, and rest, medicine when out of health, clothing, and a thousand other attentions. To prevent your supposing then that it is this ministration he is for abrogating when he says, "We are not debtors to the flesh," he explains it by saying, "to live after the flesh." For the care that I am for abrogating is, he means, that which leadeth to sin, as I should be for its having what is healing to it.
You see that it is not the essence of the body whereof we are discoursing, but the deeds of the flesh. For he does not say, "if ye through the Spirit do mortify" the essence "of the body," but "the deeds of" it, and these not all deeds, but such as are evil. And this is plain in what follows: for if ye do this, "ye shall live," he says. And how is it in the nature of things for this to be, if it was all deeds that his language applied to? for seeing and hearing and speaking and walking are deeds of the body; and if we mortify these, we shall be so far from living, that we shall have to suffer the punishment of a manslayer. What sort of deeds then does he mean us to mortify? Those which tend toward wickedness, those which go after vice, which there is no other way of mortifying save through the Spirit. For by killing yourself you may put an end to the others. And this you have no right to do. But to these you can put an end by the Spirit only. For if This be present, all the billows are laid low, and the passions cower under It, and nothing can exalt itself against us.
Carnal people cannot preserve righteousness. But you will live if you have replaced the works of the flesh with spiritual deeds. Note that it is the works which are condemned, not the substance of the flesh.
I have quoted this passage so that I might make use of the apostle’s words to deter your free will from evil and to exhort it to what is good. Nor should you on this account glory in man, i.e., in yourselves and not in the Lord. You are not living according to the flesh but are putting the deeds of the flesh to death by the Spirit.
That we should mortify the deeds of the flesh by the Spirit is required of us, but that we may live is offered to us.… Shall we therefore agree to say that the mortification of the flesh is not a gift of God and not confess it to be a gift of God, since we hear that it is required of us, with life offered as a reward to us if we have done it?
When by our spirit we put to death the works of the flesh we are impelled by the Spirit of God, which grants the continence by which we restrain, master and overcome concupiscence.
Paul does not say that we should mortify the flesh but “the deeds of the flesh,” that is, the wisdom of the flesh, the attacks of the passions. For we have the grace of the Spirit to help us. Eternal life is the fruit of victory.
You must be prepared for the unpleasant things and the discomforts... When you are training soldiers in maneuvers, you practice in blank ammunition because you would like them to have practice before meeting the real enemy. So we must practice in abstaining from pleasures which are not in themselves wicked. If you don't abstain from pleasure. you won't be good when the time comes along. It is purely a matter of practice.
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Summary
Romans 8:13 presents a profound theological and practical dichotomy, asserting that a life governed by the sinful nature inevitably leads to spiritual death, while a life empowered by the Holy Spirit, actively putting to death sinful actions, results in authentic spiritual vitality. This verse encapsulates the core tension and ultimate triumph of the Spirit-led life, serving as both a sober warning and a glorious promise for believers.
Context
Literary Context
Romans 8:13 stands as a pivotal statement within the broader theological argument of Romans 8, which is often hailed as the pinnacle of Paul's epistle. Having established the believer's freedom from condemnation in Christ Jesus, Paul meticulously contrasts the "law of the Spirit of life" with the "law of sin and death" in Romans 8:2. The preceding verses (Romans 8:5-11) elaborate on the mind-set of the flesh, which is hostile to God and leads to death, versus the mind-set of the Spirit, which brings life and peace. Verse 12 then declares that believers are "debtors, not to the flesh," setting the stage for the crucial imperative of verse 13, which outlines the practical outworking of this spiritual reality. It is a direct application of the Spirit's indwelling power, moving from theological declaration to ethical exhortation.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, grappling with issues of Jewish-Gentile relations, the nature of salvation, and practical Christian living. The concept of "flesh" (Greek: sarx) would have resonated with both Jewish and Gentile converts, though perhaps with different nuances. For Jews, it might evoke the failure of the Law to transform the inner person; for Gentiles, it could relate to the licentiousness of pagan culture. The idea of "mortifying" or "putting to death" was not entirely foreign; Roman society had concepts of self-discipline and even asceticism, though often for different ends. However, Paul's emphasis is distinctly Christian: it is not through human will or philosophical discipline alone, but "through the Spirit" that this transformation occurs. The Roman context, with its emphasis on power and authority, would also highlight the divine power of the Holy Spirit as supreme over human weakness.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and Paul's theology. Firstly, it underscores the radical dichotomy between the flesh and the Spirit, a central theme in Paul's writings, particularly in Romans 7 and Galatians 5. The flesh represents humanity's fallen, sinful nature, inherently opposed to God, while the Spirit is the divine power enabling new life in Christ. Secondly, it highlights the necessity of active spiritual warfare against sin, a concept Paul further develops in Ephesians 6. Believers are not passive recipients of grace but active participants in the process of sanctification, empowered by the Spirit. Thirdly, the verse reinforces the consequences of choices: spiritual death for living according to the flesh, and spiritual life for living by the Spirit. This echoes the broader biblical narrative of life and death as outcomes of obedience or disobedience to God, as seen from Genesis 2:17 onwards. Finally, it emphasizes the indispensable role of the Holy Spirit in Christian living, not merely for conversion but for ongoing sanctification, a theme that permeates Romans 8.
Exposition and Analysis
Key Word Analysis
In this context, sárx refers not merely to the physical body but to the fallen, unredeemed human nature, the sinful disposition inherited from Adam that is inherently hostile to God and prone to sin. It signifies the principle of sin at work within a person, apart from the regenerating and sanctifying work of the Holy Spirit.
Here, pneûma refers to the Holy Spirit, the third person of the Trinity, who indwells believers. He is the divine agent of regeneration, sanctification, and empowerment, enabling believers to overcome the power of sin and live a life pleasing to God. The contrast with "flesh" is absolute, highlighting the Spirit as the source of true life and spiritual vitality.
Literally meaning "to put to death" or "to kill," thanatóō signifies a decisive and active process of rendering something powerless or inoperative. It implies a continuous, intentional, and Spirit-empowered effort to suppress, subdue, and extinguish the sinful desires and practices that arise from the "deeds of the body" (i.e., the actions stemming from the sinful nature). It is not about self-mutilation but about crucifying the sinful impulses.
Verse Breakdown
"For if ye live after the flesh, ye shall die:"
This opening clause presents a stark warning and a foundational truth. "To live after the flesh" means to be governed by, to cater to, or to prioritize the desires and impulses of the sinful nature. This is not necessarily referring to physical death, but rather to spiritual death – a state of separation from God, characterized by alienation, futility, and ultimately, eternal condemnation. It underscores the ultimate consequence of choosing a life apart from God's Spirit.
"but if ye through the Spirit do mortify the deeds of the body, ye shall live."
This contrasting clause offers the way of life and hope. The conjunction "but" (Greek: dé) signals a clear antithesis. The phrase "through the Spirit" is crucial, emphasizing that this act of "mortifying" (putting to death) sinful actions is not accomplished by human willpower or self-effort, but by the enabling power of the Holy Spirit who indwells the believer. "The deeds of the body" refers to the sinful practices and behaviors that emanate from the fallen nature. To "mortify" these deeds means actively to put them to death, to render them inactive and powerless. The promise is "ye shall live" – referring to true spiritual life, characterized by communion with God, spiritual vitality, and the promise of eternal life in Christ.
Literary Devices
Romans 8:13 is rich in literary devices that amplify its profound message. The most prominent is Antithesis, or Contrast, which is central to the verse's structure and meaning. Paul sets up a clear opposition between "living after the flesh" and "through the Spirit do mortify the deeds of the body," with corresponding outcomes of "die" and "live." This stark binary underscores the mutually exclusive paths and their definitive consequences. Furthermore, Paul employs Metaphor when he speaks of "mortifying the deeds of the body." This is not a literal act of physical harm but a powerful image of actively putting to death, crucifying, or rendering inactive the sinful impulses and behaviors. The "flesh" and "Spirit" can also be seen as Personification, acting as opposing principles or forces vying for control over the believer's life, each with its own agenda and outcome. This vivid language makes the spiritual struggle tangible and the stakes clear.
Theological and Thematic Connections
Romans 8:13 is a cornerstone for understanding Christian sanctification and the ongoing work of the Holy Spirit in the believer's life. It dispels any notion of passive Christianity, affirming that while salvation is by grace through faith, the outworking of that salvation involves active participation, empowered by the Spirit. The verse connects deeply to the biblical theme of the two ways – the way of life and the way of death – which is consistently presented throughout Scripture. It highlights the believer's new identity in Christ, where the power of sin is broken, and the Spirit provides the means to live in conformity to God's will. This active "mortification" is not a means to earn salvation, but a fruit and evidence of it, demonstrating a genuine transformation of heart and life. It underscores that the Christian life is a continuous battle against the remnants of sin, fought and won through divine enablement.
Reflection and Application
Romans 8:13 offers both a stern warning and a profound encouragement for every believer. It challenges us to honestly assess the trajectory of our lives: are we yielding to the impulses of our fallen nature, or are we actively submitting to the guidance and power of the Holy Spirit? The "deeds of the body" are not just egregious sins but any thought, word, or action that stems from self-reliance, pride, or rebellion against God. The call to "mortify" these deeds is an ongoing, daily discipline, requiring vigilance, prayer, and a conscious reliance on the indwelling Spirit. This verse reminds us that true spiritual vitality and freedom are found not in indulging the flesh, but in crucifying it. It is a call to live out the reality of our new creation in Christ, empowered by the very Spirit who raised Jesus from the dead. This active pursuit of holiness, though challenging, is the path to genuine life, peace, and deeper communion with God.
Questions for Reflection
FAQ
Does "die" in this verse refer to physical death or spiritual death?
In Romans 8:13, "die" primarily refers to spiritual death, which is a state of separation from God and a lack of spiritual vitality. While sin ultimately leads to physical death as well, Paul's immediate context in Romans 8 is concerned with the spiritual condition and destiny of believers. Living "after the flesh" means being controlled by the sinful nature, which is inherently hostile to God and cannot please Him (Romans 8:7-8). This spiritual death is contrasted with the "life" that comes from being led by the Spirit, which promises communion with God now and eternal life in the future.
What does it mean to "mortify the deeds of the body"? Is this something I do on my own?
To "mortify the deeds of the body" means to actively put to death, suppress, or render ineffective the sinful practices and desires that arise from our fallen nature. It's an ongoing process of spiritual discipline and warfare against sin. Crucially, the verse specifies that this is done "through the Spirit." This means it is not accomplished by sheer willpower, self-effort, or ascetic practices alone. Instead, it requires a conscious reliance on the indwelling Holy Spirit, who empowers believers to resist temptation, choose righteousness, and cultivate godly habits. The Spirit provides the strength, conviction, and guidance necessary to overcome the power of sin in our lives, enabling us to live in a way that honors God.
Christ-Centered Fulfillment
Romans 8:13 finds its ultimate fulfillment and power in Jesus Christ. The "flesh" that leads to death is the very human nature that Christ himself took on, yet without sin (Hebrews 4:15). Through His perfect life, atoning death on the cross, and glorious resurrection, Jesus decisively broke the power of sin and death over humanity. Our union with Christ, established by faith, means that we have been crucified with Him and raised to new life (Romans 6:6-7). The Holy Spirit, whom Christ sent to indwell believers (John 14:16-17), is the agent who applies the victory of Christ to our daily lives. It is through the Spirit that we are enabled to "mortify the deeds of the body," not as a means to earn salvation, but as a living out of the new reality we have in Christ. The "life" promised in the verse is the very life of Christ, imparted and sustained by the Spirit, leading us into deeper conformity to the image of the Son (Romans 8:29). Thus, the struggle and triumph described in Romans 8:13 are entirely dependent on and flow from the finished work of Jesus Christ, making it a profoundly Christ-centered call to sanctification.