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The Book of Romans Chapter Eight
Preface
In this chapter the apostle Paul continues to address the practical and progressive aspect of salvation (chapters 6-8), which traditionally has been called sanctification, but which may be more accurately known as soul or life salvation. Again, in regards to this aspect of salvation, Paul is not speaking about the believer’s deliverance from eternal hell (lake of fire) but from the power of sin in the believer’s life that will result in a quality of life, not only in the present, but also during the coming Messianic Era.
In this chapter Paul addresses the means whereby a believer may be delivered from the body of death” (7:24) and its accompanying confusion and warfare, which he considered in chapter seven. Here Paul reveals the means by which a believer can achieve the “holy life” as stated in verse six of the previous chapter:
But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter. (Romans 7:6)
This chapter is considered by some to be the “Holy Grail” (As to tradition: a cup or chalice that in medieval legend was associated with unusual powers, especially the regeneration of life and, later, Christian purity, and was much sought after by medieval knights: identified with the cup used at the Last Supper and given to Joseph of Arimathea) of Christian experience, since it provides the key by which a Christian may live a victorious and fulfilling spiritual life.
This chapter introduces us to the work of the Holy Spirit in sanctification. The Holy Spirit is mentioned nineteen times in this chapter. Up to chapter 8 there were only two casual references (see Romans 5:5; 7:6). In this epistle we see the work of the blessed Trinity:
God the Father in creation (Romans 1:1-3:20)
God the Son in salvation (Romans 3:21-7:25)
God the Holy Spirit in sanctification (vv. 1-39)
Now here in chapter 8 we see the Holy Spirit and real sanctification. A life that is pleasing to God must be lived in the power of the Holy Spirit. As Paul said to the Ephesian believers, “And be not drunk with wine, wherein is excess; but be filled with the Spirit” (Ephesians 5:18). Sanctification is the work of the Holy Spirit in the regenerated life of a believer, delivering the believer from the power of sin — even in the very presence of sin — and performing all God’s will in the life of the believer. (Thru the Bible with J. Vernon McGee, Vol. IV, Thomas Nelson Publishers, 1983)
In addition to the presentation of God’s formula for holy living, i.e., being delivered from the power of sin in the believer’s life by the power of the Holy Spirit, the apostle also provides the readers of the epistle firm assurance that living in accordance with this “formula” insures their adoption as “sons of God,” i.e., “firstborn sons,” and their rightful place of being joint-heirs with Christ during the coming Messianic Era. And finally, this chapter gives firm assurance to every believer of the unquestionable security of eternal life in Jesus Christ.
Romans 8:1-4 There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.
In the previous verses (14-25) of chapter seven, Paul provided insight to his spiritual struggle in living for Christ, i.e., his daily battle with the flesh (sin nature). The message he conveyed is that the flesh is weak and under its power there is no solution for a victorious spiritual life.
Augustine and the Latin Fathers held this view. (1) The language best fits the regenerate man (7:15: I hate what I am doing; 7:21: I desire to do good; 7:22: I delight to do the law of God in the inward man; 7:25b: he serves the law of God with his mind). These expressions are inconsistent with Colossians 1:21 where the unregenerate are described as hostile to God. (Footnote from Chapter 16, The Reign of the Servant Kings, by Joseph C. Dillow, Th.D., Schoettle Publishing Company, 1992)
And this struggle is one that both immature and mature believers face daily, for the power of the sin nature (embodied genetically in the flesh) is no less powerful in one than the other. The message of the previous chapter is that the flesh is weak and is unable to assist in the production of any spiritual good. How then can a believer be victorious in this continual (daily) struggle? In the last verse of the chapter (7:25), Paul bursts forth in praise that God has provided a means for practical victory: I thank God — through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin.
And the “therefore” in verse one of chapter eight continues the theme of practical victory introduced by Paul in verse twenty-five of chapter seven. It further develops the spiritual process that “with the mind” a believer must choose (i.e., God never overrides a person’s will) to serve the “law of God,” and it explains that the abundant/victorious spiritual life during this lifetime and the future life of being able to rule along side of Christ during the Messianic Era, are both the result when the believer lives in accordance with the Holy Spirit and not in accordance with the flesh.
This is possible, according to Paul, because the “law of the Spirit of life” in Christ Jesus has made the believer free (no longer a slave to) the “law of sin and death.” The expression “law of sin and death” cannot refer to the Law of Moses that was holy (Romans 7:12) and spiritual (Romans 7:14). Rather, it is the character of the “sin nature,” the “inward rule of the sin principle, which resides genetically in the flesh.
Although the Greek word katakrima, which is translated in verse one as “condemnation,” may be used in the context of justification and/or expiation (as is the case in previous chapters), contextually it is best to render the word “penal servitude.” This then would fit within the continuing theme introduced in the last verse of the previous chapter, i.e., the gratitude of Paul that God has provided a means of deliverance from a life under the “penal servitude” of the flesh (sin nature). It may also, as some argue, refer to the reality that a life under the control of the Holy Spirit delivers the believer from the need for the kind of “self-condemnation” that Paul described in chapter seven — a spiritually life of defeat when one attempts to live for God by self-effort in keeping God’s law (a life devoted to legalism).
But understanding that “sin in the flesh” has been condemned by Christ who came in the likeness of (not in actual) sinful flesh (Christ was completely without sin — 2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5), the emphasis contextually is not that “sin’s penalty” is in view, but that the “breaking of sin’s power” is in view. This then allows the believer the possibility to actually fulfill the “righteous requirements of the law. Specifically, this means of fulfillment is afforded to believers who do not walk according to the flesh but according to the Spirit.
It is important to note that the requirement of the law is to be fulfilled “in us” and not “to us” or “on our behalf.” Elsewhere, the requirement that is to be fulfilled is the sum of the law, to love one another (Romans 13:8). . . The condemnation of sin occurred while Christ was “in the [likeness of] flesh.” The condemnation in view is the judgment on the old man (Romans 6:6) that resulted in our being “freed from sin.” This freedom is a legal release from penal servitude to the Sin Master.
Christ condemned sin in the flesh so that the law might be fulfilled in us, but Paul clarifies who among us will experience the fulfillment of the law, i.e., those “who walk not according to the flesh but according to the Spirit.” He therefore presents two possibilities for “us,” i.e., Christians: we can walk according to the flesh (i.e., as non-Christians) or according to the Spirit. Paul has told us elsewhere that it is possible for Christians to walk “kata anthropon,” “as mere men”— 1 Corinthians 3:3. (The Reign of the Servant Kings, by Joseph C. Dillow, Th.D., Schoettle Publishing Company, 1992)
Paul is definitely not speaking of the kind of “condemnation” that is associated with a person’s eternal justification (spirit salvation), since the deliverance from it is most certainly connected to a person’s spiritual walk during this life and deliverance from “eternal condemnation” (i.e., the lake of fire) is based solely on the work of Christ. Eternal deliverance from hell (spirit salvation) has no relation with a person’s “walk” as a Christian.
Eternal life is the free “gift of God,” obtained completely apart from works. Nothing that man does — not one single act, either before or after he becomes a recipient of this life — can have anything at all to do with his salvation, for he has been saved solely by grace through faith; and his salvation is based entirely on the work of Another. Christ’s finished work at Calvary provides a means of salvation that fallen man can avail himself of through one revealed means alone: through receiving that which has already been accomplished on his behalf. (Judgment Seat of Christ, Arlen L. Chitwood, The Lamp Broadcast, Inc., 2001)
On the other hand, a person’s “soul (life) salvation,” which is the dominating issue in many scriptural passages and is most often mistaken for “spirit salvation,” has everything to do with one’s spiritual walk, i.e., the kind of works accomplished during this lifetime. And it is this aspect of salvation (soul/life) that is addressed here.
It is evident that Paul is referring here to what he has taught elsewhere. “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh” (Galatians 5:16). This walk is not automatic for the believer. It is conditional. The context between this passage in Romans and that in Galatians is quite similar. But more revealing in the Galatians epistle, which will help to clarify verse nine in this letter to the Roman Christians (Romans 1:7), is the following statement by Paul: “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25). The point is that there is a distinct difference between “living in the Spirit” and “walking in the Spirit,” an issue that will be discussed later in this commentary.
Romans 8:5-8 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God.
Another way of expressing “walking in the Spirit” is “living according to the Spirit,” and in this passage Paul contrasts two kinds of life. There are those believers who “live according to the flesh” as there are those who “live according to the Spirit.” And these two kinds of life are diametrically opposed to each other, yet both are possible and available to the believer.
Paul reminds his readers that the kind of life a believer leads involves his “mind,” i.e., his personal volition (a person’s will/ability to choose). For the Christian who lives according to the flesh (referring to strictly earthly matters and what the sinful nature desires) does so by setting his mind on such appetites. On the other hand, the Christian may take an alternate route; he may set his mind on “the things of the Spirit.” And he can only know such “things of the Spirit” by immersing himself in the “Spirit’s complete expression (revelation) to man” — the Word of God.
Paul then informs his readers that a Christian who chooses to “live according to the flesh” subjects himself back to the prior state (sphere of life) that kept him in bondage prior to his decision of faith in Christ. That prior state of existence was one of “carnality,” and Paul reminds his readers that connected with living in the sphere of carnality (the flesh) is the consequence of death. On the other hand, since a Christian may chose to live either way, to take the path of living according to the Spirit is to be the benefactor of “life and peace.”
It is therefore obvious that it is possible for a believer to go the way of death — not eternal spiritual death (in hell), but a form of spiritual death (a separation from God’s power and assistance in living the spiritual life) that may be defined as spiritual emptiness, depression, and impoverishment. Or, he can take the path that leads to a spiritual life of abundance and peace.
The choice is always there for the Christian. To go the way of the flesh is to accrue the hostility of God. To go the way of the Spirit is to bring God great pleasure, and, although not the subject of this passage, honorable recognition at the Judgment Seat of Christ.
There are three great enemies in the Christian life that must be overcome. These enemies are 1) the world, 2) the flesh, and 3) the Devil. All temptations come to Christians in these three realms, any one of them can produce shipwreck in the lives of Christians, and each is overcome after a different fashion. . . .
According to 1 John 5:1-5, the “world” is overcome by our faith [i.e., the Christian’s faithfulness in obedience to God’s Word]: "Whosoever believes that Jesus is the Christ is born of God: and every one that loves Him who begot also loves him that is begotten of Him. By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep His commandments: and His commandments are not burdensome. For whosoever is born of God overcomes the world: and this is the victory that overcomes the world, even our faith. Who is he that overcomes the world, but he that believes that Jesus is the Son of God.". . . .
According to Romans 8:13 and Colossians 3:5, the flesh is overcome by mortifying “the deeds of the body,” which emanate from the ever-present sin nature, and all things emanating from the sin nature are to be kept in a constant state of mortification [death]:
“For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live” (Romans 8:13).
“Mortify therefore your members that are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Colossians 3:5). . . .
According to James 4:7 and 1 Peter 5:9, the Devil is overcome by resisting:
“Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7).
“Be sober, be vigilant: because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (1 Peter 5:8, 9).
(Taken from Judgment Seat of Christ by Arlen L. Chitwood, The Lamp Broadcast, Inc., 2001; brackets and their contents are by this commentator; it is recommended that Mr. Chitwood’s complete commentary regarding the above be obtained by going either to www.lampbroadcast.org or www.bibleone.net)
Romans 8:9-11 But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. And if Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness. But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
Verse nine should be viewed along with verse eight: “So then, those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.” This three-verse passage opens with the Greek conjunction de, variously translated “and” (NASB; RSV), “so then” (KJV; NKJV), “moreover” (Wuest), and not translated by the NIV. This flexible conjunction can often express a contrast and/or a transition to a different but related subject, which this commentator believes to be the case in this context.
The apostle Paul has just warned his readers that if they live according to the flesh, they then separate themselves from the power and assistance of God, which is the only way to live a proper spiritual life. Now he quickly reminds and assures them that their position “in the Spirit,” the result of their new birth that became effective upon the indwelling of the Holy Spirit, insures that they are no longer obligated to live according to the flesh and indeed have the wherewithal (means/resources) to do otherwise (i.e., to live according to the Spirit).
In considering verse nine, it is helpful to understand Paul’s statement regarding the matter in his epistle to the Galatian churches:
If we live in the Spirit, let us also walk in the Spirit. (Galatians 5:25)
Just because a believer “lives [has his permanent abode] in the Spirit,” which means he does not “live [has his permanent abode] in the flesh” (i.e., he is not “in the flesh”), it does not mean that he automatically “walks in the Spirit” (i.e., “according to the Spirit”). The first has to do with the believer’s “spirit salvation;” the second with his “soul salvation.” The first is in the present and is concluded; the second is changeable, should be progressive, and will be consummated (finalized) at the Judgment Seat of Christ.
Joseph C. Dillow in his comprehensive work, The Reign of the Servant Kings, has this to say regarding these two verses of Scripture:
It appears here that both a contrast and a transition to a different but related subject are intended. Having spoken of the inability of Christians to obey when their minds are set on the flesh, he now reminds them that, if they were unsaved (“in the flesh”), they would have no possibility of knowing the fulfillment of the law in them. But they ARE saved, and they therefore not only have the possibility of this experience but the obligation (8:12) to live on this new plane. Because v. 9 contrasts sharply with v. 8, they are to be joined together. Thus, v. 8 is not a continuation and exposition of v. 7 but is to be connected to v. 9. It seems most contextually accurate to translate “de” by “now,” or “now then,” signifying that a new paragraph has begun.
That a transition to a new subject is intended is further substantiated by Paul’s shift from “according to the flesh” to “in the flesh” in v. 8. Being “in the flesh” (Gk. “en sarki”) is a different concept than walking “according to the flesh” (“kata sarka”) of 8:1-7. The New Testament avows that it is possible for true Christians to walk as mere men (Gk. “kata anthropon” — 1 Corinthians 3:3). It is possible for true Christians to make plans according to the flesh (“kata sarka,” 2 Corinthians 1:17). In an instructive non-ethical usage of “flesh” Paul draws a sharp distinction between being “in flesh” (“en sarki”), i.e., in the sphere of bodily existence, and walking “according to the flesh” (“kata sarka”), i.e., walking according to a standard of weakness (2 Corinthians 10:2, 3). The fact that Paul distinguishes between “en sarki” and “kata sarka” in this non-ethical passage lends support to the distinction that is drawn here. It is one thing to be “in the flesh,” to be in that sphere of life with only those weak resources, to be unregenerate. It is another thing to walk “according to the flesh.” These terms are not synonymous in the New Testament. Christians can walk according to the flesh, but they are never described in the New Testament as being in that sphere of life, “in flesh,” in an ethical sense. They are “in flesh” only in a physical sense.
In sharp contrast to their former state — life “in the flesh”— prior to their new birth, Paul asserts that believers are no longer in that sphere. They are now in a new sphere, which is both permanent and which now provides them the resources (means) to achieve victory in their mandate to live a spiritual life in accordance with God’s Word. And this is all possible due to the indwelling of the Holy Spirit.
And there is more. Paul assures his Christian readers that this same indwelling Spirit that provides them the power (upon their willingness to accept it) to live the proper Christian life; also insures that their mortal bodies will one day be resurrected and changed to a body like as unto Christ (1 Corinthians 15:49-54; Philippians 3:21; 1 John 3:2).
Romans 8:12-18 Therefore, brethren, we are debtors — not to the flesh, to live according to the flesh. For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. For as many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs — heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
The Greek words apa ouv, translated “therefore” at the beginning of this passage indicates a conjunction of “cause and effect,” i.e., “that the one follows from the other.” The meaning is that because these believers have indeed been born again and are no longer “in the flesh” (in the sphere of bondage to the flesh), they are no longer “debtors” (Gk: opheiletes) to the slave-principle of the flesh. That is, they are no longer bound or owe anything to the sin-principle, which relationship was previously their only lot.
Paul emphasizes what he stated in verse six, i.e., that life (abundant life/soul salvation) comes from living according to the Spirit; but spiritual poverty and future kingdom loss comes from living according to the flesh. He further develops this thought to include life accorded to firstborn sons, strictly a Messianic Era (future kingdom) concept.
They have received the “Spirit of adoption by whom we cry out, ‘Abba, Father.’ (Gk: an intimate form of the word “father,” more like “papa” or “daddy”).” And it is this (Holy) Spirit that witnesses with the human spirit that believers are indeed children (Gk: teknon) of God and thereby “heirs” of God by the new birth; although, not necessarily “sons (Gk: huios) of God” and joint-heirs with Christ, terms that apply to the Messianic Era.
To understand the concept and rights of a firstborn son, to include the three “firstborn sons” of Scripture, the following by Arlen L. Chitwood is offered for consideration:
When referring to firstborn sons in the human realm, “only one son” can be in view through the natural process of procreation. But, in the Divine realm, the whole of the matter is seen from a different perspective.
Though God possesses “only one firstborn Son” through procreation (Jesus), as in the human realm (cf. John 3:16; Hebrews 1:6), He can possess “other firstborn sons” through adoption (i.e., God taking a son and adopting that son into a firstborn status).
And this is exactly what God has done with one son and will do yet future with another son.
The nation of Israel is God’s son “because of creation” (Isaiah 43:1, 7), and this nation is “God’s firstborn son because of a subsequent adoption” (Romans 9:4):
“Thus says the Lord, Israel is My son [because of creation], even My firstborn [because of a subsequent adoption]” (Exodus 4:22b).
Then God is about to bring “another firstborn son” into existence. God, through His Spirit, is presently leading Christians from immaturity to maturity through what is seen in Hebrews 12:5-8 as “child-training” (the Greek word, used in both noun and verb forms in this passage, is from a form of a word referring to “a young child” — thus, the translation, “child-training”). And this word, contextually, has to do with “instruction” or “teaching,” which is the manner in which the translators of the KJV, NASB, and NIV translated the word in a similar context in 2 Timothy 3:16.
And those Christians who allow “child-training” (or “instruction,” “teaching”) are referred to in “a present sense as sons,” something possible because of a prior creation (2 Corinthians 5:17; cf. Ephesians 2:10).
Then, “the present child-training of sons” is with a view to “adoption yet future,” in order that these sons (through this future adoption) might be placed in the position of “firstborn sons,” allowing them to exercise “the rights of the firstborn” (Hebrews 12:16, 17, 23).
And the preceding is with a view to God, in that day, having “three firstborn Sons (Christ, Israel, and the Church) to occupy positions of power and authority in His kingdom.”
Only Sons can rule in God’s kingdom. And, within the human realm, only “firstborn Sons” can rule.
Sons rule the earth today (“angels” — sons because of creation), but God is about to remove the present order of sons and give the kingdom to a new order of Sons — “three firstborn Sons” — from the human realm.
Those forming “the nation of Israel,” presently God’s firstborn son but also a disobedient son, will, following the nation being brought to the place of repentance, occupy positions of power and authority over the nations from the earthly land covenanted to Abraham, Isaac, and Jacob.
Those forming “the Church,” following the adoption into a firstborn status (as seen in Hebrews 12:23), will occupy positions of power and authority over the nations from a heavenly sphere, that heavenly sphere presently occupied by Satan and his angels.
And “Christ,” God’s only begotten firstborn Son, will rule the nations from both spheres of the kingdom. He will rule from David’s throne in the midst of His people, Israel (God’s firstborn son), “on the earth;” and He will rule from His Own throne with His co-heirs (God’s firstborn son) “in the heavens”.
The whole of Scripture moves in this direction, beginning in the book of Genesis and ending in the book of Revelation. (God’s Firstborn Sons, Arlen L. Chitwood, The Lamp Broadcast, Inc., 2004)
Scripture refers to Christians as “children” (Gk: teknon) and “sons” (Gk: huios), both within a regal setting, but only the reference to “sons” is used when “adoption” is in view. This is in fact the main difference concerning how the two words are used in the New Testament. It is “sons” who are adopted, not children.
In Matthew 5:44, 45 Christ says to His disciples: “love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven . . . .”
The apostle Peter essentially says the same: “Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous; not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing (1 Peter 3:8, 9).
And then there are the words of Jesus Christ, as the “Alpha and the Omega, the Beginning and the End”: “He who overcomes shall inherit all things, and I will be his God and he shall be My son (Revelation 21:6, 7)
These verses and other passages throughout the New Testament provide strong bases for the view that in order for the children of God to attain sonship, and thereby insure their inheritance (a term specifically applicable to the Promised Land—the coming kingdom upon earth), they are to live holy lives. And this is in fact what Paul has been attempting to convey to believers in this passage and various verses that precede it — i.e., in order to attain to the position as a “firstborn son,” with all rights and privileges, the child of God must live according to the Spirit, which is synonymous to the expression: led by the Spirit of God (Romans 8:14), and the expression: filled with the Spirit (Ephesians 5:18).
To put it another way, just as a person is unable to save himself (i.e., “spirit salvation”) he is also unable to sanctify himself (i.e., “soul/life salvation”). A person must depend completely upon Christ and His work for his personal (spirit) salvation. Likewise with “soul salvation,” and even though soul salvation is based upon works, human good works (works done by self-effort and apart from God’s power) won’t “cut it.” Only divine good works (works done under the influence [control] of the Holy Spirit) will achieve merit at the final reckoning, which will take place at the Judgment Seat of Christ and which will determine one’s standing during the Millennial Kingdom.
Chapters one through seven in the book of Romans build into what could be considered an apex in chapter eight, which begins with “There is therefore . . . .” These opening words are based on that which has proceeded, and they introduce that which is about to follow. And that which follows brings to the forefront teachings surrounding “flesh” and “spirit,” dealt with different ways in the chapters that proceeded.
All Christians possess two natures, “the old man [the man of flesh],” and “the new man [the man of spirit]” (Colossians 3:9, 10). And the far-reaching ramifications of Christians (all Christians, none excluded) following one nature or the other is graphically stated in Romans 8:13.
Christians following the fleshly nature, living after the flesh, “will die;” but, Christians following the leadership of the Spirit, putting to death “the deeds of the body,” that which is associated with the flesh, “will live.”
“Life” in this respect is then explained (vv. 14ff), with “death” simply being the absence of that seen in the explanation.
Those following the leadership of the Spirit are presently looked upon as “sons” (v. 14), and this is with a view to “a future adoption and manifestation of sons, with the sons corporately (as Israel) forming a firstborn son (vv. 15-23).
But those following after and minding the works of the flesh (cf. vv. 5-8) will have no part in these things. They are not presently looked upon and being dealt with as sons, and they will have no part in the things seen in this chapter awaiting sons.
The preceding is the manner in which both “life” and “death” are used in this chapter. And the salvation or loss of the soul/life is in view, which is simply another way seen in Scripture to state the matter at hand (cf. Matthew 16:24-27; Hebrews 10:35-39; 1 Peter 1:3-9). Christians following after the things pertaining to their fleshly nature will lose their souls/lives; but Christians following the leadership of the Spirit, putting to death “the deeds of the body,” will realize the salvation of their souls/lives.
“For all Christians, it is either one or the other. No middle ground exists (cf. Matthew 12:30).
The salvation or loss of the soul has to do with “occupying or not occupying a position with Christ in the coming kingdom, living or not living with Him in this respect.” And, with “sonship” implying “rulership,” Romans chapter eight places the emphasis on a present “recognition of sons,” for a reason seen in the context: “a future adoption of sons, followed by a manifestation of these sons.”
Both “life” and “death” are dealt with in the chapter, with both relating to the saved and covering the same time period, which can only be “millennial,” not eternal. If for no other reason (though there are other reasons), this time period would be evident from both 1 Corinthians 15:25, 26 and Revelation 21:4, which specifically state that “death” will not exist during the ages beyond the Messianic Era.
Thus, that portended by “death” in Romans 8:13 cannot extend into these subsequent ages; and, viewing the other side of the matter, neither can that portended by “life” in this same verse.
(The Messianic Era will be the last 1,000 years of a septenary arrangement of 1,000-year periods, which are foreshadowed in the opening verses of Genesis through the use of six and seven days. Scripture deals at length with events during these 7,000 years but sparingly with events outside this septenary period.
During the Messianic Era, man’s rule will be confined to this earth. The manifestation of sons during this time will have to do with bringing one province in God’s kingdom back into the condition and use for which it was originally intended, with governmental power emanating from the Son’s throne in the heavenly sphere of the kingdom [cf. Revelation 2:26, 27; 3:21]. The Son, with His co-heirs, will take 1,000 years to bring order out of disorder. Then, once order has been restored, the kingdom will be delivered back to the Father, that the Father might be “all in all [‘all things in all of these things’ (1 Corinthians 15:24-28)].”
During the eternal ages beyond the Messianic Era, man’s rule will emanate from “the throne of God and the Lamb,” a throne from which universal rule will issue forth. And this throne will both rest upon a new earth and be the central governmental point in the universe. Thus, the manifestation of sons at that time will no longer have to do with governmental affairs of the present earth but with an apparent restructuring of the government of the universe itself, possibly beginning with the new earth.)
As previously seen, in Romans 8:14, God views “only” those Christians as “sons” who are being led by the Spirit and, as a result, are putting to death the deeds of the body. And the reason why God limits viewing Christians as His sons in this manner need not be stated in so many words. God’s apparent reasoning can be easily ascertained from “the context” and that which “sonship” implies — “rulership.”
It is “only” those Christians presently allowing the Spirit to control their lives who will, in that coming day, “live, be adopted” (vv.14-23), and “be among those manifested as sons” (forming God’s firstborn son). And it is with this end in view that God looks upon certain Christians as “sons” during the present time (v. 19; cf. Hebrews 12:23).
Those Christians failing to govern their lives in this manner “will die,” and “there will be no adoption or manifestation as sons for them.” And with this end in view, there would be no reson for God to view these Christians as “sons” during the present time, but only as “children.” (God’s Firstborn Sons, Arlen L. Chitwood, The Lamp Broadcast, Inc., 2004)
In Joseph C. Dillow’s, The Reign of the Servant Kings, two adoptions existing during the days of the early Church are discussed:
Dillow’s conclusion is that “Paul used the word in both senses depending upon what he wanted to emphasize.” But he also adds, “The emphasis on the warm familial relationship with the words ‘Abba, Father’ and the fact that “the idea, like the word, is native Greek’ have led many to think of the Greek adoptive practices. If that is the case, the sons referred to are likely those who are fulfilling the conditions of the adoption (Greek inheritance). The Greek view is also to be favored because the context is referring to obedience by putting to death the deeds of the body and the intent that the righteousness of the law might be fulfilled in us.”
In Hebrew practice the firstborn received a double portion. Even though they apparently did not have the practice of adoption as a legal act, Cranfield inclines toward the idea that Paul may have had the Jewish view very much in mind. The Old Testament references to adoption and the rights of the firstborn and Paul’s use of the same word in reference to the Israelites “to whom belong the adoption (Gk: ‘huiothesia’) as sons” in Romans 9:4 may suggest that it was the Jewish practice to which Paul referred. This view is reinforced by the fact that adopted sons address God using the Aramaic expression “Abba.”
All Christians are adopted sons by virtue of our spiritual birth and the legal ransom paid, but not all adopted sons fulfill the requirements of adoption even though God does His part. Adoption is of grace, and we are adopted regardless of whether or not we fulfill the requirements (Galatians 4:5), but only those who do so are worthy of the name “son” and will finally obtain the inheritance rights. The double portion of the inheritance that comes to the firstborn son is his at birth, based upon grace. But he must value and honor that right. He must not, like Esau (Hebrews 12:16, 17), treat it lightly and therefore lose it. In v. 17 Paul will specify the condition necessary for maintaining the status and honor of being a firstborn son — we must suffer with Him.
Only the faithful Christians are “sons indeed.” It is these “sons indeed” who allow themselves to be “led of the Spirit of God.” They are the ones who are “putting to death the deeds of the body” and who as a result will truly live. It is impossible to think of one being led without his submitting to being led. They are two sides of the same coin. An obedient son is one who allows himself to be led, and in so doing, puts to death the deeds of the body. (The Reign of the Servant Kings, Joseph C. Dillow, Schoettle Publishing Company, 1992)
Unlike Christ, God’s only begotten Firstborn Son, angels are sons by creation, Adam was a son by creation, Israel was a son by creation, and Christians (Church) are sons by creation. But the “adoption,” which is yet future for the Church, is for the purpose of moving qualified believers a step beyond this. Only “sons” may rule in God’s kingdom and therefore it is God’s “angel” sons that presently rule. But in the human realm, sonship in connection with rulership moves a step beyond that — into a firstborn status.
Israel has already been adopted and is presently God’s firstborn son. And the adoption into this standing is in relation to a theocracy in the land covenanted to Abraham, Isaac, and Jacob. Christians are yet to be adopted, and it will be in relation to a theocracy in a heavenly land presently occupied by the angelic “sons of God,” the sons presently ruling.
God will have three firstborn sons exercising rule in the coming kingdom — Jesus Christ, Israel, and the Church — a triad of sons that will show divine perfection in the earth’s government during the Messianic Era.
The Believer’s Inheritance
Verses 16-18 clarify and reinforce the truth of the coming “adoption as sons” and the relevance of the Spirit-led life to the believer’s inheritance.
The mention of an inheritance for the child of God is prolific in the New Testament. But to understand its concept the believer must first turn to the meaning of the term “inheritance” in the Old Testament, particularly as it applied to the children of Israel and the promise of land made by God to Abraham.
The Old Testament presents two inheritances (possessions) for the people of God. All had God as an inheritance, but only those who obeyed Him possessed the “promised land.” Abraham was saved due to his faith (taking God at His Word)—Romans 4:1-13, but the condition for receiving the inheritance of the land promised in the covenant was circumcision and the offering of his son Isaac. It was due to these acts of obedience that Abraham received the second kind of inheritance. Because he was justified, he was an heir of God; but because of his obedience, he became an heir of the nations and specifically of the land of Canaan.
When the term “inheritance” is used of Israel’s acquisition of Canaan (The Promised Land), it refers, almost without exception, to an acquirement that must be worked for, i.e., merited. In this sense it was a “reward” and not a “gift.”
Nothing is more fundamental to the meaning of the Hebrew word “nachala,” than the idea of “possession.” The land of Canaan was Israel’s promised possession. Leonard Coppes commits the error of illegitimate totality transfer when he attempts to add the idea of “permanent possession as a result of succession.” The notions of permanence and succession are found in some contexts (e.g., Leviticus 25:46), but they are contradicted in others (1 Samuel 26:19) and are, therefore, not part of the basic significance of the word. Craston avoids this error when he summarizes:
The Old Testament terms for heir, inheritance, do not necessarily bear the special sense of hereditary succession and possession, although they are found in laws concerning succession to the headship of the family, with consequent control of the family property (Genesis 15:3-5; Numbers 27: 1-11; 36:1-13; Deuteronomy 21:15-17).
It is clear, for example, that, when the palmist says, “Rise up, O God . . . for all the nations are Your inheritance (Psalm 82:8), he does not mean that God receives the nations upon the death of His parent!
Guaranteed filial succession of property is not part of the semantic value of the word. (See also Genesis 15:7, 8; Deuteronomy 16:20; Leviticus 20:24; Isaiah 57:13; 54:3. Jeremiah says, “Therefore I will give their wives to other men, and their fields to new owners [Heb. their fields to those who will inherit them]”—Jeremiah 8:10. Those who inherit are simply “owners.”) . . . even though the word properly denotes property received as a result of death, the Old Testament concept of inheritance has no implication of hereditary succession, as it does in classical Greek. . . . the term refers only to sanctioned and settled possession. The fact that a son became an heir in no way guaranteed that he would obtain the inheritance. The father had the right to insist that the son meet the conditions of the inheritance or to give it to another. The obvious illustration of this is that the exodus generation was promised an inheritance, the land of Canaan. However, they were also warned about the possibility of losing it and the need to obey God, fight the battle, and live by faith if they were to obtain the inheritance that they were promised. . . . .
Nothing could be plainer from the Old Testament presentation of the inheritance than that it was often merited or fought for. O.J. Babb (“Inheritance,” in The Interpreter’s Dictionary of the Bible, p. 701) comments:
In many instances of Biblical usage, the theological meaning of the word goes beyond the legalistic. Apart from any legal processes, it may characterize the bestowal of a gift or possession upon His people by a merciful God, in fulfillment of a promise or as a reward for obedience. . . . .
We see the idea of merit related to the inheritance in its earliest references. Abraham is told that failure to obey the work of circumcision will result in forfeiture of the inheritance (Genesis 17:14). Caleb will inherit the land because he followed God “wholeheartedly” (Numbers 14:24; Joshua 14:8, 9).
In contrast to those Israelites who disobeyed, Caleb merited an inheritance, the land of Canaan. Caleb and Joshua, only two out of two million, inherited. But surely the two million was composed mainly of those who were justified! Yet only those who “had a different spirit” and who “followed the Lord wholeheartedly” inherited the land. . . . .
Not only can the inheritance be merited by obedience, but it can be lost by disobedience. Even Moses was excluded from the land of Canaan (i.e., the inheritance) because of his disobedience (Deuteronomy 4:21, 22). Clearly, Moses will be in heaven, but he forfeited his earthly inheritance. (The Reign of the Servant Kings, Joseph C. Dillow, Schoettle Publishing Company, 1992)
And, as seen in the Old Testament, all believers have God as their inheritance but not all will have an inheritance in the land — the coming kingdom. That inheritance is an added blessing to the saved. The authors of the New Testament often refer to the believer’s inheritance. In so doing, they embrace the imagery of Joshua possessing Canaan or the Hebrews inheriting the land (Hebrews 3 and 4). This dual-inheritance is most clearly seen in the following passage of Scripture here in Romans.
The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heir — heirs of God and joint-heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Romans 8:16-18)
This passage, in agreement with Galatians 4:7, informs believers that they (1) are heirs of God by virtue of the fact of their “new (spiritual) birth;” and, (2) may be joint-heirs with Christ if indeed (Gk: eiper, a conditional expression, i.e., “provided that”) they “suffer with Him,” i.e., living a life linked with Him by His Spirit in the face of the world and its opposing system. Being an heir of God is unconditional, it is strictly a matter of grace through faith; but, being a joint-heir with Christ during the kingdom is conditioned upon spiritual perseverance.
That two contrasting heirships are being discussed seems to be suggested by Paul’s use of the Greek particles “men” . . . “de.” Not readily translatable in English, the sense is something like this, “On the one hand (“men”. . .) heirs of God, and on the other hand (“de”) joint heirs of Christ.” These particles, when coupling two phrases together, are normally disjunctive and imply a contrast between the items compared, not an equality. In fact, in every usage of these particles in this way in Romans, they are “always” contrastive and “never” conjunctive. This suggests that the disjunction comes after the word “God” and not after the word “Christ.” In other words, we are all heirs of God, and we will be joint-heirs with Christ if we suffer with Him. (The Reign of the Servant Kings, Joseph C. Dillow, Schoettle Publishing Company, 1992)
In Paul’s second letter to Timothy he says essentially the same thing, but in a little different manner:
This is a faithful saying: For if we died with Him, We shall also live with Him. If we endure, we shall also reign with Him. If we deny Him, He also will deny us. If we are faithless, He remains faithful; He cannot deny Himself. (2 Timothy 2:11-13)
As in Romans 8:17 reigning with Christ is conditioned upon endurance (perseverance). The converse, to disown Him, will result in His disowning believers according to the things done in their bodies when after the rapture they stand before Him at His Judgment Seat (2 Corinthians 5:10). Being “disowned” does not refer to loss of salvation, since Paul clarifies that, even when believers are “faithless,” Christ will remain faithful to them. But it does mean that they will be “disqualified for the prize” (1 Corinthians 9:27) and will stand ashamed at His coming (1 John 2:28). Most commentators, according to Dillow, hold that 2 Timothy 2:12 explains or is a parallel verse to Romans 8:17. This connection is evident due to the parallel construction and similar theme.
Although there are some commentators that suggest that the conditional expression (eiper) in Romans 8:17 and the conditional conjunction (ei) in 2 Timothy 2:12 are “not conditional,” but expressions of “certainty” and therefore translate them as “since,” “seeing as,” or “given that;” this is a stretch from both the contextual reality and various other key passages throughout the Word that indicate that the believers can indeed spiritually “fall away” (but never losing their “spirit salvation”).
Yet, suffering is the expectation and lot of the person who truly lives in union with the standards of Christ, such as is seen in the following passages.
Remember the word that I said to you, “A servant is not greater than his master.” If they persecuted Me, they will also persecute you. . . . (John 15:20a)
For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake. (Philippians 1:29)
Yes, and all who desire to live godly in Christ Jesus will suffer persecution. (2 Timothy 3:12)
Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ's sufferings, that when His glory is revealed, you may also be glad with exceeding joy. If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. (1 Peter 4:12-14)
And finally, verses 17 and 18 assure Christians who indeed are led by God’s Spirit and therefore suffer (endure in perseverance) along with Christ during their earthly tenure that they have a very specific and glorious future awaiting them. Here the glory of the reign of the Messiah during the soon-to-be-established messianic kingdom is in view, when as joint-heirs with Christ the faithful believer will take his place. And in comparison to the previous suffering each believer has experienced, the apostle Paul has this to say:
For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Romans 8:18)
This glory is to be revealed “to us,” or “toward us,” or “upon us;” not necessarily “in us” as many translations have it. This phrase is used nine times in the New Testament: Acts 3:4; Romans 5:8; 8:18; 2 Corinthians 1:5, 11; Ephesians 1:8, 9; Hebrews 2:3 (The Gramcord Institute Computer Concordance, Deerfield, IL, 1989). In all instances the meaning is “toward, to, or upon us,” and not “in” (as “within”).
The aspect of future glory for the faithful is a common theme in the New Testament as attested by the following (underlining by this commentator):
For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory. (2 Corinthians 4:17)
Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time. In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, receiving the end of your faith — the salvation of your souls. (1 Peter 1:3-9)
Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ's sufferings, that when His glory is revealed, you may also be glad with exceeding joy. (1 Peter 4:12, 13)
An honest evaluation of the above passages of Scripture should convince any believer that perseverance (faithfulness) in living for Christ by the leadership of the Holy Spirit, which indeed will expose the believer to sufferings, is the key to his “salvation of the soul/life.” And that such salvation is specifically connected to the coming glory of Christ, which will be evident only during the Messianic Era, as the believer takes his place along side (co-heir) Christ during the Kingdom Age.
Romans 8:19-22 For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and labors with birth pangs together until now.
Due to Adam’s disobedience in the Garden of Eden, his transgression affected not only mankind, but all creation, both animate and inanimate. The ground was cursed. Animals became wild, subject to pain, suffering, and violent death.
Disease came into existence and remains rampant today. Storms, earthquakes, scorching heat and rigid cold, among other caustic climatic conditions, began to ravage the earth. Man’s sin caused “futility” and “the bondage of corruption” in all of God’s creation.
But the “hope” spoken of at the end of verse twenty refers to the creation’s “earnest expectation,” as it “eagerly waits for the revealing of the sons of God,” so that it too will be set free from it futility and bondage.
The “sons of God” are those who have allowed themselves to be led by the Spirit, who have “put to death the deeds of the body,” and have “set their minds on the things of the Spirit.” They are the children (tekna) of God who have through the reception and absorption of God’s truth regarding the “Word of the Kingdom” (the “meat” or “solid food” doctrines referred to in Hebrews 5:12-14, which refer to the “salvation of the soul/life”) have matured into sons (huioi) of God.
And this passage refers to their installation as co-heirs and co-rulers with Messiah in the final destiny of man — the future reign of the “servant kings” during the Kingdom Age.
Romans 8:23-25 Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for what we do not see, we eagerly wait for it with perseverance.
In verse fifteen the apostle affirms that believers have indeed received the “Spirit of adoption by whom we cry out, "Abba, Father,” a reference to the Holy Spirit that, if allowed, will insure believers the ability to be a part of the future adoption — the finalization of their position as “sons of God,” which will guarantee their right to be a co-heir and co-ruler with Christ during the Messianic Kingdom — a final consummation of the process that involves the reception of the resurrection body.
In Him you also trusted, after you heard the Word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. (Ephesians 1:13, 14)
The (sealing) work of the Holy Spirit not only is the believer’s guarantee (Gk: “earnest or down payment”) toward being fully redeemed (“spirit salvation”), i.e., making it to heaven — the “eternal ages” that will follow the Messianic Kingdom, but He is also the guarantee of the believer’s “soul salvation” provided the believer will consent to being led by Him during his earthly tenure while on earth.
Toward this end, and because the believer has this power “embodied within,” he also has the firstfruits of the Spirit, upon which he may set his mind in order to properly “walk in the Spirit.”
But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. And those who are Christ's have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit. (Galatians 5:22-25)
And without doubt, all who indeed “walk in the Spirit” will be in that select Christian company made up of those who “groan within . . . eagerly waiting for the adoption, the redemption of our body”—the confident expectation (“hope”) that promotes their eager anticipation for their eventual deliverance (from the body of sin and their lot in suffering), which is the result of their perseverance under the control of the Holy Spirit (i.e., their continuance in love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self-control). A comparable chapter to this theme is the third chapter of Colossians — check it out!
Romans 8:26-28 Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God. And we know that all things work together for good to those who love God, to those who are the called according to His purpose.
The believer’s permanent relationship with the Holy Spirit has far-reaching effects, not only in the believer’s spiritual birth and ultimate destination, but also in his journey from one to the other. But the Spirit’s assistance to the believer during this voyage is contingent upon the believer’s concession (realization/admission) to his “weaknesses.”
8:26 — Just as we are sustained by this glorious hope, so the Spirit sustains us in our weaknesses. We are often perplexed in our prayer life. We do not know how to pray as we should. We pray selfishly, ignorantly, narrowly. But once again the Spirit comes alongside to assist us in our weakness, interceding for us with groanings which cannot find expression. . . .
There is a mystery here. We are peering into the unseen spiritual realm where a great Person and great forces are at work on our behalf. And although we cannot understand it all, we can take infinite encouragement from the fact that a groan may sometimes be the most spiritual prayer.
8:27 — If God searches the hearts of men, He can also interpret the mind of the Spirit, even though that mind finds expression only in groans. The important thing is that the Holy Spirit’s prayers for us are always according to the will of God. And because they are always in accordance with God’s will, they are always for our good. That explains a lot, as the next verse reveals.
8:28 — God is working all things together for good to those who live for Him, to those who are called according to His purpose. It may not always seem so! Sometimes when we are suffering heartbreak, tragedy, disappointment, frustration, and bereavement, we wonder what good can come out of it. But the following verse gives the answer: whatever God permits to come into our lives is designed to conform us to the image of His Son. When we see this, it takes the question mark out of our prayer. Our lives are not controlled by impersonal forces such as chance, luck, or fate, but by our wonderful, personal Lord, who is “too loving to be unkind and too wise to err.” (Believer’s Bible Commentary, William MacDonald, Thomas Nelson Publishers, 1995)
The believer should also know that in addition to the Holy Spirit, Jesus Christ, who is now at God’s right hand, also continually intercedes for him (vs. 34; Hebrews 7:25) with the Father. Therefore, every Christian should understand that the entire Trinity is totally involved in a concerted effort to provide every possible means for the believer to excel in the Christian life, i.e., to achieve “soul/life salvation.”
Romans 8:29, 30 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.
Paul now turns his attention to God’s sure plan for those who opt to walk according to the Spirit, who put to death the deeds of the body, and who set their minds on things of the Spirit. The Calvinist may see these verses as proof that before time God has, for His own purpose and apart from any “freewill” of man, selected only a portion of mankind to be saved, leaving the remainder for the lake of fire. But the verses do not support this position.
In the first place God’s predestination action is based upon (proceeds from) His foreknowledge, and, in the second place, its object is to conform (mold) those who He foreknew to the image of His Son, that Christ may be the “firstborn” among many brethren. Contextually, Paul is still addressing those who will become “sons of God” (those that qualify to rule and reign with Christ during the Messianic Era) as is discussed in previous verses of this chapter.
The verses present God’s plan and method of bringing His children through the process of maturation by His Spirit to the salvation of their souls, which is the sanctification of their lives that result in rewards of “gold, silver, and precious stones” at the Judgment Seat of Christ and their glory-reign with Christ during the Messianic Kingdom—all as an accomplished fact.
For those who are reading this commentary who puzzle over the concepts of God’s election and man’s freewill as they interact in “spirit salvation,” this commentator has a treatment of these two subjects and their relationship entitled “Election vs. Freewill” in the topical section of his website, www.bibleone.net. The following conclusion-statement is taken from this document:
The conclusion is this. Since both doctrines are true and since God transcends all dimensions, to include time and eternity past and present, simultaneously, they (election and man’s choice) must transpire in the mind of God at the same instant. God’s election does not precede man’s choice and man’s choice does not precede God’s election. One does not depend on the other; rather, they materialize hand-in-hand and are co-dependent on each other in the mind of God. This concept is impossible to understand by the human mind if it thinks only in the realm of “linear time.” Mankind normally thinks in terms of linear time—the fact that everything has a beginning and an end. Eternity to man is a place of a lot of time, and God is a Person who has lots of time.
The fact is that God transcends time. He is not subject to it. A study of the physics of time reveals that it is a physical property dependent upon mass, gravity and velocity. An understanding of this scientific reality may be achieved by studying various commentary treatments offered by Chuck Missler of www.khouse.org. Once this is understood, it is also important to note that God exists outside the dimension of time. Whereas man views a parade in various increments from a set position along the parade route, God sees both the beginning and the end of it from a position far above it. God exists everywhere, all at the same time. This understanding is necessary when considering what is meant by the “mind of God.”
This may be something akin to the “chicken and the egg first” riddle or an accusation of “fence-riding,” unless of course one takes into account the nature of God. Multiple transactions that are separated by both time and eternity transpiring simultaneously may be impossible with man, who is confined to four dimensions (width, length, height and time), but it presents no difficulty with God who is not confined to any dimension. In fact science now believes there may be upwards to ten or eleven dimensions. God is not only present in each of them, and probably many more, but He also exists everywhere throughout eternity before and after time. In other words He is everywhere (in every dimension) simultaneously. He is at the beginning, at the end and at all in between simultaneously. This then appears to clarify the meaning of “Elect according to the foreknowledge of God . . .” (1 Peter 1:2) and “For whom He foreknew, He also predestined . . .” (Romans 8:29).
Election therefore does not cancel out free agency, and free agency does not cancel out election. Neither doctrine invalidates the other. They compliment each other. God does in fact elect a person to be saved, but He does it in conjunction (partnership) with the person who exercises his God-given capability to accept His Son once the person has been awakened to his sin and need of Jesus by the Holy Spirit. This process—both the act of electing and the person’s exercise of will to receive—happens at the same exact moment in the mind of God who exists before time and creation and at the moment of a person’s salvation, all simultaneously. Both acts—one by God and one by man—are executed together in the mind of God “before the foundation of the world.”
This concept does not invalidate man’s God-given ability and responsibility to choose. Furthermore it does not violate God’s sovereignty or any other of His attributes. In fact, it may very well clarify the concept of foreknowledge and its commencement relationship to the election process. As a person, in time, is faced with the decision to either by faith accept or to reject God’s offer of salvation, God by means of His foreknowledge and attendance fully comprehends the decision the person will make and correspondingly elects or rejects the person in the matter of eternal life. One may argue that this subjugates God to man, but this writer differs with that assessment. Since the ability and obligation for man to make a choice comes from God in the first place, God is therefore supreme in the entire process. The process is totally in accordance with God’s purpose and plan. It is true that God being sovereign could have brought man to eternal life—kicking and screaming—in any manner He would choose. The fact is that He has opted to do it within the parameters of mercy and grace—and the will of man.
Romans 8:31-39 What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall bring a charge against God's elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written: “For Your sake we are killed all day long; We are accounted as sheep for the slaughter.” Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Paul here presents one of the most methodical, meticulous, and comprehensive passages of Scripture pertaining to the security of the believer. Whereas the Arminian can never be assured that he is or will remain saved, and whereas the Calvinist can never really know he is saved until the “end,” i.e., if he perseveres in “good works” to it; Paul in this passage would have all believers know for certain that based on their one-time decision of faith in Christ and His work alone, their “spirit salvation” is absolute and can never be rescinded.
To this end, the following from Dillow and his book is presented for consideration:
However, nothing more than looking to Christ is required, insofar as assurance of heaven is concerned. If more were required, then we would have to say it is by grace through faith plus works or by grace through faith on the condition of faithfulness. As long as assurance is grounded in an examination of our good works, submitted to our conscience, real assurance will not be possible for many. Yet the gospel promises it to all. A sensitive person will never be persuaded that he is holy enough. Even a mature saint, sincerely agonizing over his sin, would in this system often doubt whether or not his faith is real. How could it be, he will reason, since he is as bad as he is?
How then are we to comfort the troubled soul who lacks assurance of salvation? There is perhaps no better way than to follow the method employed by the apostle Paul in Romans 8:31-39. Here the apostle asks four questions, each beginning with the word “who”:
1. Who can be against us (v. 31)? His answer is “no one,” because Christ gave Himself for all of us, and therefore God will graciously give us all things.
2. Who will bring any charge against those whom God has chosen (v. 33)? His answer is “no one,” because God, the only One who could bring such a charge has already rendered His verdict, justified!
3. Who is he that condemns (v. 34)? His answer is “no one,” because Christ has paid the penalty for sin and is at the right hand of God right now interceding for us.
4. Who shall separate us from the love of Christ (v. 35)? His answer is “no one,” because Christ loves us.
What is striking about all four of these answers is that Paul never asks the believer to look inwardly and test for evidence of regeneration, as the Experimental Predestinarian requires. Rather, in answer to all four questions he directs him to Christ. How does this bring assurance? It does so objectively because it provides the answers to my deepest doubts and fears. From such a premise, only one conclusion is possible. It is the conclusion of assurance.
A believer may lack subjective assurance due to doubt, trials, or even due to an inconsistent Christian life. But for the sincere Christian the Bible does not ask him to examine his life but to look outwardly to Christ. Attention must be focused on Christ and the answers Paul gives to the four questions above. This gives the objective foundation from which subjective feelings of assurance can flow. Assurance can be felt to a greater or lesser degrees, but it is the product of looking at the “mirror of our election.”
The Bible says, “Faith is the assurance of things hoped for.” How else could a biblical writer make it plainer that assurance is the essence of faith? (The Reign of the Servant Kings, Joseph C. Dillow, Schoettle Publishing Company, 1992)
Ending the chapter in two dramatic verses (vs. 38, 39) is Paul’s confirmation that the believer is absolutely secure in Christ, to which the following remarks by the authors of The Bible Knowledge Commentary attest:
8:38-39. Paul then ended his discussion on believers’ safety in Jesus Christ and the certainty of their sanctification with a positive declaration —“For I am convinced” (perf. tense, “I stand convinced”; cf. 15:14) “that” nothing can “separate” believers “from the love of God” (God’s love for them, not their love for God; cf. v. 35). Paul’s list of 10 items begins with death, where the list of 7 items in verse 35 ended. These elements in God’s universe include the extremes of existence: (1) “death” and (2) “life”” (in either death, [2 Corinthians 5:8-9] or life, believers are in God’s presence); the extremes of created spiritual armies: (3) “angels” and (4) “demons” (angels would not and demons could not undo God’s relationship with His redeemed ones); the extremes in time: (5) “the present” and (6) “the future” (nothing known now, e.g., the hardships listed in Romans 8:35, or in the unknown time to come); spiritual extremes: (7) “powers” (perhaps Satan and his demons; cf. Ephesians 6:12; or possibly human governments); the extremes in space: (8) “height” and (9) “depth” (nothing overhead or underneath can suddenly come swooping down or up to sever believers from God’s love); and (10) everything in the entire created realm. Absolutely nothing in His “Creation” can thwart His purpose for believers “in Christ.” What a climactic way to affirm the certainty of believers’ salvation! |