โรม 8:11 วิจารณ์

The apostle, having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this chapter applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. "Comfort ye, comfort ye my people," so runs our commission, Isa 40:1. It is the will of God that his people should be a comforted people. And we have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the people of God have, accordingly, found this chapter a well-spring of comfort to their souls, living and dying, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are three things in this chapter: I. The particular instances of Christians' privileges (v. 1-28). II. The ground thereof laid in predestination (Rom 8:29, Rom 8:30). III. The apostle's triumph herein, in the name of all the saints (Rom 8:31 to the end).

INTRODUCTION TO ROMANS 8 As the former chapter shows that sanctified ones are not free from the being of sin in them, which is a ground of general complaint and uneasiness; this chapter shows, that justified ones are freed from the guilt of sin, and secure from punishment for it; and have the utmost reason to rejoice and be glad, and even to triumph in a plerophory and full assurance of faith, on account of the various privileges they enjoy, through the grace of the Father, of the Son, and of the Spirit; and which are distinctly, largely, and severally mentioned: it begins, Rom 8:1, with taking notice of a particular privilege saints have in Christ, and, by virtue of union to him, security from all condemnation; and which is inferred from their sure and certain deliverance from sin by Christ, Rom 8:25, the persons sharing in this privilege are described by their being in Christ, and by their walking after the Spirit of Christ, in consequence of it: a reason confirming this privilege is given, Rom 8:2, taken either from the Gospel, declaring the saints' freedom from the law; or from the power and efficacy of the Spirit, delivering them from the tyranny and dominion of sin; or rather from the holiness of Christ's human nature, as a branch of their justification: this privilege is made more fully to appear, and the saints' interest in it by the mission of Christ, to bring in everlasting righteousness for them, which is the foundation of it, Rom 8:3, the occasion of which was the weakness of the law, or rather the impotency of man, through the corruption of nature, to fulfil the law: the sender, or the efficient cause of this mission, is God the Father; the person sent, his own Son; the manner in which he was sent, in human nature, which had the appearance of being sinful; what God did in it, he condemned sin in it; which is a reason, why there is no condemnation to them, that are in him; and the end of all this, Rom 8:4, was, that the law of righteousness might be perfectly fulfilled by Christ for them, or by them in him; who are described in part, as in Rom 8:1, upon the repetition of which part of the description, the apostle proceeds to show the difference between unregenerate and regenerate persons, Rom 8:5, partly by their characters; the one being carnal, or after the flesh, the other being spiritual, or after the Spirit; and by their different affections, the one minding the things of the flesh, the other the things of the Spirit; the different issue and effect of which, namely, a carnal and a spiritual mind are observed, Rom 8:6, death following upon the one, life and peace upon the other; the reasons of which, with respect to the former, are given, Rom 8:7, taken from the enmity of the carnal mind to God, and the non-subjection of it to the law of God, and the impossibility of its being subject to it; and therefore nothing but death can be expected; from whence this conclusion is made, Rom 8:8, that unregenerate men are not in a state, nor in a capacity to please God, or do what is acceptable to him, the above being the disposition and temper of their minds: and then in Rom 8:9, the apostle returns to the argument from whence be had digressed, and suggests, that though he had said the above things of unregenerate men, he had other thoughts of those to whom he writes; they were not in the flesh, nor minded the things of the flesh, and so were not liable to condemnation and death; and which he proves by the inhabitation of the Spirit of God in them; for such who have him not, have no proof nor evidence of their being Christ's, and so consequently have no proof of their security from condemnation; and partly by Christ's being in them, and which is the evidence of their being in Christ, and so of the above privilege, Rom 8:10, the consequence of which is, that though by reason of sin the body is mortal, and does die, yet the soul lives not only naturally, but spiritually, by faith in Christ now, and in glory hereafter, by virtue of Christ's righteousness imputed to it, and so is free from condemnation and death; besides, by virtue of the Spirit's dwelling in them, their mortal bodies will be quickened in the general resurrection, Rom 8:11, and from all these blessings of divine goodness, both in soul and body, the apostle infers, that the saints are under obligation, not to live in a carnal, but in a spiritual manner, Rom 8:12, and to which he exhorts, Rom 8:13, and presses by motives, taken from the different consequences of those things; death following by living after the flesh, and life through the mortification of sin, by the Spirit of God: and whereas the walking after the Spirit, by which he had described those that are safe from condemnation, is owing to their being led by him; and their being led by him, being an evidence of their divine sonship, Rom 8:14, from hence he passes to consider the privilege of adoption: and that these saints were interested in this privilege, he proves Rom 8:15, partly by their not having the spirit of bondage which belongs to servants; and partly by their having the spirit of adoption, who had made known this grace unto them, and their interest in it: and that they had received him as a spirit of adoption, was evident by their calling God their Father under his influence; and also by the witness he bore to their spirits, that they were the children of God, Rom 8:16, of which they were conscious: and from this privilege of adoption, the apostle concludes heirship, Rom 8:17, and which is of such a nature, that there is none like it; both with respect to the subject of it, God himself; with respect to him with whom they are heirs, Christ Jesus; and the way in which they come to share the glorious inheritance with him, is through suffering with him, and for him; and this they need not grudge to do, since there is no comparison between their sufferings, and the glory they shall enjoy, Rom 8:18, which both Jews and Gentiles were in the expectation of; the latter of which are described in Rom 8:19, by their name, the creature, the whole creation; and by their present condition, the Gospel being come among them to the conversion of many, which raised an expectation of many sons and daughters being born to God among them, Rom 8:19, and by their former state and condition, Rom 8:20, which is mentioned, to illustrate the grace of God in the present blessing bestowed upon them, in sending the Gospel to them; which state was a subjection to vanity, through the god of this world, who led them captive at his will, Rom 8:21, and then by the deliverance of them, they were in hope and expectation of, from bondage to liberty, Rom 8:21, and this groaning and travailing: in birth in a spiritual sense, for the bringing forth of many sons to God among the Gentiles, the apostle, and other ministers of the word, who had preached the Gospel among them, were witnesses of, Rom 8:22, yea, not only the Gentiles, but the Jews also, who are described as having the first fruits of the Spirit, Rom 8:23, were waiting for the manifestation of the children of God among the Gentiles, with them to complete at last the mystical body, who shall share together the glory before spoken of, which their sonship and heirship entitle them to; and for which there is encouragement to wait with patience and in hope, from the connection of salvation with the grace of hope; and from, the nature of the thing hoped for, which is unseen, but certain, Rom 8:24. From hence the apostle proceeds to consider another privilege which the saints have, who are in the Spirit, and walk after the Spirit, the Spirit helps their infirmities; particularly in prayer, the matter of which, in some cases, they are at a loss about, Rom 8:26, and this he does, by making intercession for them; the manner in which this is done in them, is with unutterable groans; and the rule according to which it is made, is the will of God, the mind of the Spirit being known by the searcher of hearts, Rom 8:27, in a word, such are the privileges of believers in Christ, that every thing in the whole world, in heaven, and in earth, in themselves and others, whether good or bad, prosperous or adverse, work together for their good, so that nothing can go wrong with them in the issue, Rom 8:28, who are described by their love to God, and by their effectual calling, according to his purpose; which being mentioned, leads the apostle to the source and spring of all these and other privileges, the everlasting love of God; signified by his foreknowledge of his people, Rom 8:29, which is the cause of their predestination to a conformity to the image of Christ, the firstborn among many brethren; with which predestination, calling, justification, and glorification, are inseparably connected, Rom 8:30, from all which blessings of grace it may be concluded, that God is on the side of such persons, who are interested in these favours; and nothing is to be feared, but every good thing is to be expected by them, Rom 8:31, which is confirmed by an argument from the greater to the lesser, that if God has given his Son for them, he will freely give all things to them, Rom 8:32, in a view of which, the apostle rises up in a triumph of faith, and challenges all the enemies of the saints, and denies that any charge can be brought against them of any avail, since God is the justifier of them, Rom 8:33, or that they shall ever enter into condemnation, being secured from it by the death of Christ; and which security is yet more strengthened by his resurrection, session at the right hand of God, and intercession for them, Rom 8:34, and then asks, since Christ has shown such love to them, by these instances of it, what can separate from it, Rom 8:35, and enumerates several things which befall the saints in this life, which, however mean and abject they may render them in the esteem of men, do not at all abate the love of Christ to them: that such is their case, that they are exposed to afflictions and sufferings, and even death itself, for the sake of Christ, is proved Rom 8:36, by a testimony out of Psa 44:22, and then an answer is returned to the above question in the negative, that none of the things mentioned could separate them from the love of Christ; so far from it, that by virtue of Christ who had loved them, they were conquerors, and more than conquerors in all these things, and over all their enemies, Rom 8:37, and the chapter is concluded in Rom 8:38, with the full and firm persuasion of the apostle, that nothing in the whole universe, in the whole compass of created beings, be they what they will, good or bad, or which are or shall be, an enumeration of many of which is made, should ever separate him, or any of the people of God from his love, which is in Christ Jesus: so that upon the whole, notwithstanding indwelling sin, notwithstanding the various afflictions which attend them in this world, yet in consideration of the many privileges they enjoy, and the glory they are heirs of, they have great reason to rejoice, and look upon themselves to be in the most safe and happy condition.

But if the Spirit of him that raised up Jesus from the dead,.... These words are not to be understood as they are by some, of the continued work of sanctification in the heart by the Spirit of God; for regeneration, and not sanctification, is signified by quickening, which quickening occurs when the Spirit of God first takes up his dwelling in the soul; besides, the apostle had spoke of the life of the spirit or soul before; and they are mortal bodies, and not its mortal souls, which are said to be quickened, for these cannot mean the body of sin, or the remains of corruption, as they are said to be, and which are never quickened, nor never can be. To understand the words in such a sense, is not so agreeable to the resurrection of Christ here mentioned; whereas Christ's resurrection is often used as an argument of ours, which is designed here, where the apostle argues from the one to the other. The Spirit dwells in the saints as his temples: the Spirit that dwells in them is, "the Spirit of him that raised up Jesus from the dead"; by whom is meant God the Father, to whom the resurrection of Christ from the dead is here and elsewhere ascribed. This "periphrasis" of him is used, to express the power, justice, and grace of God in the resurrection of his Son; to show that the Spirit of God was concerned in it; and the greatness of the person of the Spirit that dwells in the saints; and what reason they have to believe the sanctification of their souls, and the redemption of their bodies, since such a divine Spirit dwells in them; wherefore, he that raised up Christ from the dead, which is the Father, shall also quicken your mortal bodies by his Spirit that dwelleth in you; not the souls of the saints, for these die not: but their "bodies", called "mortal", because appointed to death, are under the sentence of it, and in which it already works; "your" bodies and not others; mortal ones, and not airy, celestial, immortal ones; the very same they carry about with them here, and in which the Spirit of God had dwelt. These shall be quickened. The Jews frequently express the resurrection by , "the quickening of the dead" some distinguish (y) between "the resurrection" of the dead, which is common to the wicked, and "the quickening" of them, peculiar to the righteous: though, it is observed, this distinction does not always hold: however, this act of quickening seems here designed to express the peculiar blessing, of the saints; for though the wicked shall be raised from the dead, yet they will not rise with the saints, nor by virtue of union to Christ, nor to an eternal life of joy and happiness; in this sense the saints only will be quickened, "by the Spirit"; not as an instrument, but as a coefficient cause with the Father and Son: or "because of the Spirit that dwelleth in you", the bodies of the saints are the temples of the Holy Ghost, they are sanctified by him, where he continues to dwell by virtue of union to Christ, and in consequence of it will quicken them at the last day; so the Jews say, that the Holy Ghost brings to the resurrection of the dead (z). (y) Vid. Buxtorf. Lexic. Rabbinic. p. 745, 746. (z) Misn. Sota, c. 9. sect. 15.

"Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares: ] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all: ] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.

In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so "shall He also," it is said, "raise us up by His own power." And again to the Romans he says, "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." What, then, are mortal bodies? Can they be souls? Nay, for souls are incorporeal when put in comparison with mortal bodies; for God "breathed into the face of man the breath of life, and man became a living soul." Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, "My soul also shall live to Him," just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term "mortal body," unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, "He shall also quicken your mortal bodies."

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

The resurrection of the dead implies the resurrection of their bodies.

He accordingly subjoins: "He that raised up Christ from the dead, shall also quicken your mortal bodies." In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body.

In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel "that they have a zeal of God"-their own God, of course-"but not according to knowledge.

But why am I resorting to knotty arguments, when the apostle treats the subject with perfect plainness? "For if," says he, "the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Jesus from the dead shall also quicken your mortal bodies, because of His Spirit that dwelleth in you; " so that even if a person were to assume that the soul is "the mortal body," he would (since he cannot possibly deny that the flesh is this also) be constrained to acknowledge a restoration even of the flesh, in consequence of its participation in the selfsame state.

And once for all, that we may not wander through every passage, He "who raised up Christ from the dead, and is also to raise up our mortal bodies," must certainly be, as the quickener, different from the dead Father, or even from the quickened Father, if Christ who died is the Father.

Concerning this (Logos) they have a great question amongst them-an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down-that is, the Logos of the mother above, (I mean Sophia)-and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: "He who raised Christ from the dead will also quicken your mortal and natural bodies." For loam has come under a curse; "for," says he, "dust thou art, and unto dust shalt thou return." The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit-that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned.

Let us look next at the apostle's word: "Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever." This word declares the mystery of the truth rightly and clearly. He who is over all is God; for thus He speaks boldly, "All things are delivered unto me of my Father." He who is over all, God blessed, has been born; and having been made man, He is (yet) God for ever. For to this effect John also has said, "Which is, and which was, and which is to come, the Almighty." And well has he named Christ the Almighty. For in this he has said only what Christ testifies of Himself. For Christ gave this testimony, and said, "All things are delivered unto me of my Father; " and Christ rules all things, and has been appointed Almighty by the Father. And in like manner Paul also, in setting forth the truth that all things are delivered unto Him, said, "Christ the first-fruits; afterwards they that are Christ's at His coming. Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule, and all authority, and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death. For all things are put under Him. But when He saith, All things are put under Him, it is manifest that He is excepted which did put all things under Him. Then shall He also Himself be subject to Him who put all things under Him, that God may be all in all." If, therefore, all things are put under Him with the exception of Him who put them under Him, He is Lord of all, and the Father is Lord of Him, that in all there might be manifested one God, to whom all things are made subject together with Christ, to whom the Father hath made all things subject, with the exception of Himself. And this, indeed, is said by Christ Himself, as when in the Gospel He confessed Him to be His Father and His God. For He speaks thus: "I go to my Father and your Father, and to my God and your God." If then, Noetus ventures to say that He is the Father Himself, to what father will he say Christ goes away according to the word of the Gospel? But if he will have us abandon the Gospel and give credence to his senselessness, he expends his labour in vain; for "we ought to obey God rather than men."

If the Spirit of Christ dwells in you, it seems essential that his dwelling place (i.e., your body) will be given back to him and his temple restored.This is how you can know whether you have the Spirit of Christ or not. Christ is wisdom, so if you are wise according to Christ and know what is his, then by this wisdom you have the Spirit of Christ. Likewise, Christ is righteousness; therefore, if you have the righteousness of Christ, by that righteousness you have the Spirit of Christ. Christ is peace; if you have Christ’s peace in you, then through the Spirit of peace you have the Spirit of Christ. So it goes with love, with sanctification and with all that belongs to Christ. The one who has these things may be confident of having the Spirit of Christ in him and can hope that his mortal body will be restored to life on account of the Spirit of Christ dwelling in him.

Again, he touches the point of the Resurrection, since this was the most encouraging hope to the hearer, and gave him a security from what had happened unto Christ. Now be not thou afraid because thou art compassed about with a dead body. Let it have the Spirit, and it shall assuredly rise again. What then, shall the bodies which have not the Spirit not rise? How then must "all stand before the judgment-seat of Christ?" or how will the account of hell be trustworthy? For if they that have not the Spirit rise not, there will not be a hell at all. What then is it which is said? All shall rise, yet not all to life, but some to punishment and some to life. This is why he did not say, shall raise up, but shall quicken. And this is a greater thing than resurrection, and is given to the just only. And the cause of this honor he adds in the words, "By His Spirit that dwelleth in you." And so if while here thou drive away the grace of the Spirit, and do not depart with it still safe, thou wilt assuredly perish, though thou dost rise again. For as He will not endure then, if he see His Spirit shining in thee, to give thee up to punishment, so neither will He allow them, if He see It quenched, to bring thee into the Bride-chamber, even as He admitted not those virgins. Suffer not thy body then to live in this world, that it may live then! Make it die, that it die not. For if it keep living, it will not live: but if it die, then shall it live. And this is the case with resurrection in general. For it must die first and be buried, and then become immortal. But this has been done in the Font. It has therefore had first its crucifixion and burial, and then been raised. This has also happened with the Lord's Body. For that also was crucified and buried and rose again. This then let us too be doing: let us keep continually mortifying it in its works. I do not mean in its substance-far be it from me-but in its inclinations towards evil doings. For this is a life too, or rather this only is life, undergoing nothing that is common to man, nor being a slave to pleasures.

Paul now explains the fourth of the four states which we mentioned above. But this state is not attained in this life. It belongs to the hope by which we await the redemption of our body, when this corruptible matter will put on incorruption and immortality. Then there will be perfect peace, because the soul will no longer be troubled by the body, which will be revived and transformed into a heavenly substance.

This is a very explicit witness to the resurrection of the body, and it is sufficiently clear that as long as we are in this life there will be no lack of both the annoyances occasioned by the mortal flesh and some excitations arising from carnal pleasures. For although he who is established under grace serves the law of God with his mind and does not yield, nevertheless, with the flesh he continues to serve the law of sin.

Paul repeats here what he has just said. Once again, the word body stands for the whole person.

Having already mentioned the Spirit of Christ, Paul refers to him once more, calling him “the Spirit of him who raised Jesus from the dead.” By saying that the Spirit of Christ is also the Spirit of the Father, Paul teaches clearly that the Spirit of the Son partakes of the Father’s divinity and that their power is one, because they share the same essence as the Father.

God will not allow the temple of his Spirit to perish. In the same way as he raised Jesus from the dead he will also restore your body.

Again he begins speaking about the resurrection and says: do not fear that you are clothed in a mortal body. You have the Spirit of God, who raised Christ from the dead. As He raised Him, so He will undoubtedly raise you also, and even give you life. Those who do not have the Spirit will also rise, but they will rise for punishment, while those who have the Spirit will rise to life. This is why the apostle did not say "will raise" the body, but "will give life" through the Spirit dwelling in you. He did not say "having dwelt," but "dwelling," remaining until the end. For, seeing His Spirit in you, God will not refuse to bring you into the bridal chamber, just as, if you do not have the Spirit, you will undoubtedly perish, even though you will rise. Therefore, put to death the body, so that the Spirit may dwell in you, and through Him life may be given to you.

Then when he says "and if the Spirit," he shows what we obtain from the Holy Spirit inasmuch as he is the Spirit of the Father, saying: "if the Spirit of him," namely, of God the Father, "who raised up Jesus Christ from the dead"; "but do you, O Lord, be gracious to me and raise me up" (Ps 41:10); "him God raised from the dead" (Acts 3:14). Although Christ rose by his own power, because the power of the Father and of the Son is the same, it follows that what God the Father did in Christ, he can also do in us. And this is what he says: "he who raised up Jesus Christ from the dead shall enliven also your mortal bodies." He does not say dead, but mortal, because in the resurrection there will be taken away from our bodies not only that they are dead, i.e., having the necessity of death, but also that they are mortal, i.e., capable of dying, as was Adam's body before sin. For after the resurrection our bodies will be wholly immortal: "your dead shall live, their bodies shall rise" (Isa 26:19); "after two days he will revive us" (Hos 6:2). And this "because of his Spirit dwelling in you," i.e., in virtue of the Spirit dwelling in you: "thus says the Lord God to these bones: behold I will cause breath to enter you, and you shall live" (Ezek 37:5). And this is because of his Spirit dwelling in you, i.e., on account of the dignity our bodies have from being receptacles of the Holy Spirit: "do you not know that your body is a temple of the Holy Spirit?" (1 Cor 6:19). Those indeed whose bodies were not temples of the Spirit will also rise, but their bodies will be able to suffer.

The happy state of those who believe in Christ, and walk under the influence of his Spirit, Rom 8:1, Rom 8:2. The design of God in sending his Son into the world was to redeem men from sin, Rom 8:3, Rom 8:4. The miserable state of the carnally minded, Rom 8:6-8. How Christ lives and works in his followers; their blessedness here, and their happiness hereafter, Rom 8:9-17. Sufferings are the common lot of all men; and from which Gentiles and Jews have the hope of being finally delivered, Rom 8:18-23. The use and importance of hope, Rom 8:24, Rom 8:25. The Spirit makes intercession for the followers of Christ, Rom 8:26, Rom 8:27. All things work together for good to them that love God, and who act according to his gracious purpose in calling them, Rom 8:28. The means used to bring men to eternal glory, Rom 8:29, Rom 8:30. The great blessedness, confidence, and security of all genuine Christians, whom, while they hold fast faith and a good conscience, nothing can separate from the love of God, Rom 8:31-39.

But if the Spirit, etc. - This verse confirms the sense given to the preceding. He who here receives the grace and Spirit of Christ, and continues to live under its influence a life of obedience to the Divine will, shall have a resurrection to eternal life; and the resurrection of Christ shall be the pattern after which they shall be raised. By his Spirit that dwelleth in you - Instead of δια του ενοικουντος αυτου πνευματος, because of the Spirit of him who dwelleth in you, DEFG, a great many others, with the Vulgate, Itala, and several of the fathers, have δια το ενοικουν αυτου πνευμα, which gives almost no variety of meaning. The latter may be neater Greek, but it is not better sense than the preceding.

CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39) There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.]. no condemnation: to them which are in Christ Jesus--As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" (Co2 5:21); and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare Joh 3:18; Joh 5:24; Rom 5:18-19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life. who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Rom 8:4, probably as an explanatory comment, and to make the transition to Rom 8:2 easier.

But--"And." if the Spirit of him that raised up Jesus from the dead dwell in you--that is, "If He dwell in you as the Spirit of the Christ-raising One," or, "in all the resurrection-power which He put forth in raising Jesus." he that raised up Christ from the dead--Observe the change of name from Jesus, as the historical Individual whom God raised from the dead, to CHRIST, the same Individual, considered as the Lord and Head of all His members, or of redeemed Humanity [ALFORD]. shall also quicken--rather, "shall quicken even" your mortal bodies by--the true reading appears to be "by reason of." his Spirit that dwelleth in you--"Your bodies indeed are not exempt from the death which sin brought in; but your spirits even now have in them an undying life, and if the Spirit of Him that raised up Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as it was, shall yet experience the same resurrection as that of their living Head, in virtue of the indwelling of same Spirit in you that quickened Him."