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Commentary on Romans 8 verses 1–9
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.
Paul says that sin has been condemned in order that the righteousness of the law given by Moses might be fulfilled in us. For once removed from the power of the law we become the law’s friends. Those who have been justified are friends of the law. For how is this righteousness fulfilled in us unless the forgiveness of sins is given to us, so that once we have been justified by the removal of our sins we might serve the law of God with our minds? This is what it means to walk according to the Spirit and not according to the flesh. The devotion of the mind, which is the spirit, will not succumb to the desire of sin, which sows lusts in the soul by means of the flesh because sin dwells in it. But if sin has been condemned, how can it be indwelling?Sin has been condemned by the Savior in three different ways. In the first place, he condemned sin in that a person should turn away from it and not sin. Next, sin is said to have been condemned on the cross, because it enacted sin itself. The power by which it held people in hell because of Adam’s sin was then taken away. After that it would no longer dare to hang onto anyone who had been signed with the sign of the cross. In the third place, God condemned sin by canceling it out in the case of those who had received forgiveness for their sins. For although a sinner ought to be condemned for his sin, God forgave him and condemned the sin in him instead. So if we follow our Savior’s example and do not sin, we are condemning sin.
What meaneth this word, righteousness? Why, the end, the scope, the well-doing. For what was its design, and what did it enjoin? To be without sin. This then is made good to us now through Christ. And the making a stand against it, and the getting the better of it, came from Him. But it is for us to enjoy the victory. Then shall we never sin henceforth? We never shall unless we have become exceedingly relaxed and supine. And this is why he added, "to them that walk not after the flesh. For lest, after hearing that Christ hath delivered thee from the war of sin, and that the requisition of the Law is fulfilled in thee, by sin having been "condemned in the flesh," thou shouldest break up all thy defences; therefore, in that place also, after saying, "there is therefore no condemnation," he added, "to them that walk not after the flesh;" and here also, "that the requisition of the Law might be fulfilled in us," he proceeds with the very same thing; or rather, not with it only, but even with a much stronger thing. For after saying, "that the righteousness of the Law might be fulfilled in us that walk not after the flesh," he proceeds, "but after the Spirit." So showing, that it is not only binding upon us to keep ourselves from evil deeds, but also to be adorned with good. For to give thee the crown is His; but it is thine to hold it fast when given. For the righteousness of the Law, that one should not become liable to its curse, Christ has accomplished for thee. Be not a traitor then to so great a gift, but keep guarding this goodly treasure. For in this passage he shows that the Font will not suffice to save us, unless, after coming from it, we display a life worthy of the Gift. And so he again advocates the Law in saying what he does.
Although the law could not be fulfilled in those in whom carnal habit fights back, at least it can be fulfilled in us, who have mortified the flesh according to Christ’s example.
But since this worldly wisdom has been destroyed and removed in the Lord made man, the righteousness of the law is fulfilled when a man walks not according to the flesh but according to the Spirit. Whence it is most rightly said: “I came not to abolish the law but to fulfill it. For love is the fulfilling of the law.” Love belongs to those who walk according to the Spirit. For love belongs to the grace of the Holy Spirit. When there was no love of righteousness but only fear, the law was not fulfilled.
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SUMMARY
Romans 8:4 encapsulates the profound theological truth that the righteous standard demanded by the Mosaic Law, which humanity could not achieve in its own strength, is now fulfilled in believers. This fulfillment is not by human effort but by the indwelling and empowering work of the Holy Spirit, enabling those who walk according to His leading to live lives that genuinely reflect God's righteous character, in stark contrast to living according to the fallen human nature or "flesh."
CONTEXT
Literary Context: Romans 8:4 stands as a pivotal statement within Paul's grand exposition on the Christian life, immediately following the liberating declarations of Romans 8:1-3. Having concluded the intense struggle with sin under the Law described in Romans 7, Paul introduces the Holy Spirit as the divine agent who liberates believers from the "law of sin and death" and enables them to fulfill God's righteous requirements. Verse 4 explains how the "law of the Spirit of life" (from Romans 8:2) achieves what the Mosaic Law could not: the actualization of righteousness in the believer's life. It sets the stage for the rest of chapter 8, which elaborates on the Spirit's role in adoption, sanctification, and future glory.
Historical & Cultural Context: Paul's audience in Rome was a diverse mix of Jewish and Gentile believers. For the Jewish Christians, the Law (Torah) held immense significance as God's divine revelation and the pathway to righteousness. However, Paul consistently argues that while the Law reveals sin and God's standard, it cannot provide the power to overcome sin or impute righteousness (Romans 3:20). The cultural context also included various philosophical and religious systems that emphasized human effort, asceticism, or ritualistic adherence as means to achieve spiritual purity or favor with deities. Paul's message directly challenges these notions by asserting that true righteousness and spiritual vitality come not from human striving or legalistic observance, but from divine enablement through the Holy Spirit, a concept revolutionary to many in his audience.
Key Themes: This verse contributes significantly to several overarching themes in Romans and Pauline theology. It reinforces the theme of Justification by Faith, showing that while believers are declared righteous by faith in Christ (Romans 3:28), this justification leads to a transformed life empowered by the Spirit, where the practical requirements of God's righteousness are genuinely lived out. It highlights the Inability of the Law to save or sanctify, not because the Law is flawed, but because of humanity's sinful "flesh" (Romans 7:12-14). Crucially, it introduces the Empowering Work of the Holy Spirit as the means by which God's righteous demands are met in the believer, establishing the Spirit as central to Christian living, sanctification, and victory over sin. This distinction between "walking after the flesh" and "walking after the Spirit" is a foundational concept throughout Romans 8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
"That the righteousness of the law might be fulfilled in us": This clause explains the purpose (indicated by "That," G2443, hína) of God's action in sending His Son (mentioned in the preceding verse, Romans 8:3). The "righteousness of the law" refers to the just requirements or moral standards that the Mosaic Law prescribed. The Law itself was holy, just, and good (Romans 7:12), but it was "weak through the flesh" (Romans 8:3)—it lacked the power to enable sinful humanity to perfectly obey its demands. Now, through Christ and the Spirit, these righteous demands are "fulfilled" or actualized "in us" (G1722, en G2254, hēmîn), meaning they are realized within the lives of believers, not by their own strenuous efforts, but by God's enabling grace. This is not about earning salvation, but about the Spirit producing a life that genuinely reflects God's character.
"who walk not after the flesh, but after the Spirit": This participatory clause describes who benefits from this fulfillment and how it is manifested. "Walk" (G4043, peripatéō) is a common biblical metaphor for one's way of life, conduct, or manner of living. To "walk after the flesh" (G2596, katá G4561, sárx) means to live according to the dictates of one's fallen, sinful human nature, which is inherently hostile to God (Romans 8:7). Conversely, to "walk after the Spirit" (G2596, katá G4151, pneûma) means to live under the guidance, influence, and power of the Holy Spirit. This is the new reality for believers: a life no longer dominated by sin, but empowered by the Spirit to live in obedience to God's righteous standards. This contrast highlights the fundamental shift in the believer's life from self-reliance and sin-slavery to Spirit-dependence and righteous living.
Literary Devices
Paul employs a powerful use of Antithesis in this verse, juxtaposing "the flesh" against "the Spirit." This stark contrast is central to his argument in Romans 8, illustrating two mutually exclusive ways of living and their respective outcomes. The "flesh" represents the fallen human nature, incapable of pleasing God, while the "Spirit" signifies the Holy Spirit, the divine power enabling righteous living. This antithetical parallelism emphasizes the radical transformation that occurs in the believer's life through the Spirit. Furthermore, the phrase "walk not after the flesh, but after the Spirit" utilizes Metaphor, where "walking" serves as a vivid image for one's lifestyle or conduct. This metaphor effectively conveys the idea of a continuous, directional way of life, guided either by human sinful inclination or by divine empowerment. The verse also implicitly uses Cause and Effect, where God's act of sending His Son and the Spirit (the cause, implied from Romans 8:3) leads to the fulfillment of the Law's righteousness in believers (the effect), specifically in those whose lives are characterized by walking in the Spirit.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 8:4 is a cornerstone for understanding Christian sanctification, bridging the gap between justification (being declared righteous) and the practical outworking of righteousness in daily life. It clarifies that the Law's purpose was not to provide the means of salvation, but to reveal God's perfect standard and expose humanity's inability to meet it. God's solution is not to lower the standard, but to provide the divine power through the Holy Spirit to enable believers to fulfill it. This fulfillment is not about perfect, sinless living in this age, but about a fundamental reorientation of life's direction and a progressive conformity to Christ's image, driven by the Spirit. It underscores the active role of the Holy Spirit in the believer's life, moving beyond mere conviction to empowerment for holy living, thereby demonstrating the reality of God's redemptive work.
REFLECTION AND APPLICATION
Romans 8:4 offers profound comfort and challenge to the believer. It reassures us that the burden of perfectly fulfilling God's righteous demands, which was impossible under the Law due to our fallen nature, has been met through Christ and is now being actualized in us by the Spirit. This means our Christian walk is not a perpetual struggle to earn God's favor through rule-keeping or self-effort, but a dynamic partnership with the Holy Spirit. The challenge lies in actively choosing to "walk after the Spirit" rather than "after the flesh." This involves daily surrender, listening to the Spirit's promptings, obeying His guidance, and cultivating a dependency on His power for transformation. It implies a shift from a performance-based spirituality to a relationship-based one, where our obedience flows naturally from the Spirit's indwelling work, enabling us to genuinely love God and neighbor, and to reflect the character of Christ in a way that the mere observance of rules could never achieve. This verse calls us to embrace the freedom and power available in the Spirit, leading to a life that truly honors God.
Questions for Reflection
FAQ
Does Romans 8:4 mean that Christians are now perfect and completely fulfill the Law?
Answer: No, Romans 8:4 does not teach sinless perfection in this life. Rather, it signifies a fundamental shift in the believer's orientation and capability. The "righteousness of the law" refers to its just requirements and moral standards. Before Christ and the Spirit, humanity was enslaved to sin and incapable of meeting these standards. Now, through the Spirit, believers are empowered to live in a way that aligns with God's righteous character, no longer dominated by the "flesh." This is a progressive work of sanctification, where the Spirit enables a new pattern of life characterized by obedience and love, even as believers continue to struggle with indwelling sin. The Spirit provides the power and direction to fulfill the Law's intent (love for God and neighbor), not a declaration of flawless performance.
CHRIST-CENTERED FULFILLMENT
Romans 8:4 profoundly highlights the Christ-centered nature of salvation and sanctification. The "righteousness of the law" could not be fulfilled by humanity because of the weakness of the "flesh" (Romans 8:3). God's solution was to send "His own Son in the likeness of sinful flesh and for sin, He condemned sin in the flesh" (Romans 8:3). Jesus Christ, the perfect Son, perfectly fulfilled the Law's demands on our behalf through His obedient life and atoning death, offering Himself as the ultimate sacrifice for sin (Hebrews 10:1-10). His death broke the power of sin, and His resurrection inaugurated the new era of the Spirit. Thus, the fulfillment of the Law's righteousness "in us" is not merely an individual achievement but a direct result of Christ's finished work, applied and empowered by the Holy Spirit whom He sent (John 16:7). The Spirit enables believers to "walk" in a manner consistent with Christ's righteousness, making the righteous demands of the Law a living reality in their transformed lives, thereby reflecting the very character of the One who perfectly embodied God's will (1 John 2:6).