Teks -- Romans 8:1 (NET)

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 8:1 - Therefore now

Therefore now ( ara nun ).

Two particles. Points back to the triumphant note in Rom 7:25 after the preceding despair.

Robertson: Rom 8:1 - No condemnation

No condemnation ( ouden katakrima ).

As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus (tois en Christōi Iēsou ). This is Paul’ s Gospel. The fire has burned on and around the Cross of Christ. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.

Vincent: Rom 8:1 - Therefore now

Therefore now

Connecting with Rom 7:25. Being freed through Jesus Christ, there is therefore no condemnation now .

Vincent: Rom 8:1 - Condemnation

Condemnation ( κατάκριμα )

As Rom 5:16, sentence of condemnation.

Vincent: Rom 8:1 - Who walk not, etc

Who walk not, etc.

The best texts omit to the end of the verse.

Wesley: Rom 8:1 - There is therefore now no condemnation

Either for things present or past. Now he comes to deliverance and liberty. The apostle here resumes the thread of his discourse, which was interrupted, Rom 7:7.

JFB: Rom 8:1 - 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.].

JFB: Rom 8:1 - 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" (2Co 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.

JFB: Rom 8:1 - 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.

Clarke: Rom 8:1 - There is, therefore, now no condemnation

There is, therefore, now no condemnation - To do justice to St. Paul’ s reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker

Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy

Clarke: Rom 8:1 - Who walk not after the flesh, etc.

Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit

This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda ; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse.

Calvin: Rom 8:1 - There is then, === etc. After having described the contest which the godly have perpetually with their own flesh, he returns to the consolation, which was very needful for them, and which he had before mentioned; and it was this, — That though they were still beset by sin, they were yet exempt fiom the power of death, and from every curse, provided they lived not in the flesh but in the Spirit: for he joins together these three things, — the imperfection under which the faithful always labor, — the mercy of God in pardoning and forgiving it, —and the regeneration of the Spirit; and this indeed in the last place, that no one should flatter himself with a vain notion, as though he were freed from the curse, while securely indulging in the meantime his own flesh. As then the carnal man flatters himself in vain, when in no way solicitous to reform his life, he promises to himself impunity under the pretense of having this grace; so the trembling consciences of the godly have an invincible fortress, for they know that while they abide in Christ they are beyond every danger of condemnation. We shall now examine the words.

===After the Spirit

1.There is then, === etc. After having described the contest which the godly have perpetually with their own flesh, he returns to the consolation, which was very needful for them, and which he had before mentioned; and it was this, — That though they were still beset by sin, they were yet exempt fiom the power of death, and from every curse, provided they lived not in the flesh but in the Spirit: for he joins together these three things, — the imperfection under which the faithful always labor, — the mercy of God in pardoning and forgiving it, —and the regeneration of the Spirit; and this indeed in the last place, that no one should flatter himself with a vain notion, as though he were freed from the curse, while securely indulging in the meantime his own flesh. As then the carnal man flatters himself in vain, when in no way solicitous to reform his life, he promises to himself impunity under the pretense of having this grace; so the trembling consciences of the godly have an invincible fortress, for they know that while they abide in Christ they are beyond every danger of condemnation. We shall now examine the words.

===After the Spirit Those who walk after the Spirit are not such as have wholly put off all the emotions of the flesh, so that their whole life is redolent with nothing but celestial perfection; but they are those who sedulously labor to subdue and mortify the flesh, so that the love of true religion seems to reign in them. He declares that such walk not after the flesh; for wherever the real fear of God is vigorous, it takes away from the flesh its sovereignty, though it does not abolish all its corruptions.

Defender: Rom 8:1 - condemnation

The word "condemnation" is the same in the Greek as "judgment." The Christian is not to be judged as to salvation, since Christ has already been judged for our sins on the cross. As Christians, however, we will be judged for rewards or loss of rewards at the judgment seat of Christ (2Co 5:10).

Defender: Rom 8:1 - after the Spirit

This clause beginning with "who walk" is not found in a few of the ancient manuscripts; however, it is not redundant, as some claim, since it is synonymous and descriptive of "them which are in Christ Jesus.""

TSK: Rom 8:1 - no // in // who

no : Rom 4:7, Rom 4:8, Rom 5:1, Rom 7:17, Rom 7:20; Isa 54:17; Joh 3:18, Joh 3:19, Joh 5:24; Gal 3:13

in : Rom 16:7; Joh 14:20, Joh 15:4; 1Co 1:30, 1Co 15:22; 2Co 5:17, 2Co 12:2; Gal 3:28; Phi 3:9

who : Rom 8:4, Rom 8:14; Gal 5:16, Gal 5:25; Tit 2:11-14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 8:1 - There is therefore now // No condemnation // To them which are in Christ Jesus // Who walk not after the flesh, but after the Spirit

Rom 8:1-4 Under the gospel we are free from condemnation, walking

after the Spirit.

Rom 8:5-8 The evil of being carnally minded, and the good of being

spiritually minded.

Rom 8:9-11 Christians have God’ s Spirit to guide and assist them,

Rom 8:12,13 by which if they mortify the flesh, they shall live.

Rom 8:14-18 For they that are led by the Spirit are sons of God,

and heirs of glory,

Rom 8:19-22 whose manifestation the world hath long earnestly

looked for, hoping to be rescued thereby from the

bondage of corruption.

Rom 8:23 And even they who have the first fruits of the Spirit

do still long after it,

Rom 8:24,25 being hitherto saved by hope only,

Rom 8:26,27 the Spirit in the mean time aiding their infirmities

in prayer.

Rom 8:28-30 Nevertheless the final good of them that fear God is

all along pursued, being fore-ordained of God, and

brought about according to the course of his providence.

Rom 8:31-39 The ground and assurance of the Christian’ s hope.

There is therefore now seeing things are so as I have said, since believers do not allow themselves in sin, Rom 7:15 , and are in part delivered from it, as Rom 8:25 , therefore it follows as it is here.

No condemnation or no one condemnation. He doth not say, there is no matter of condemnation, or nothing damnable in them that are in Christ, there is enough and enough of that; but he says, there is no actual condemnation to such: see Joh 3:18 5:24 . There is a meiosis in the words, more is understood than is expressed; he means, that justification and eternal salvation is the portion of such. The positive is included in the negative; it is God’ s condemnation only, from which such as are in Christ are exempted; they are nevertheless condemned and censured by men, and sometimes by their own consciences too.

To them which are in Christ Jesus so we fill it up, but in the original it is only, to them in Christ Jesus. The phrase imports, that there is a mystical and spiritual union between Christ and believers. This is sometimes expressed by Christ’ s being in them, Rom 8:10 2Co 13:5 Col 1:17 ; and here by their being in Christ: see 1Co 1:30 1Jo 5:20 . Christ is in believers by his Spirit, and believers are in Christ by faith.

Who walk not after the flesh, but after the Spirit: this clause describes the persons who are united to Christ, or who are exempted from condemnation; they are such as walk not & c. By flesh understand the corrupt nature that is in man: see Rom 7:18,25 Joh 3:6 Gal 5:17 : to walk after it, is to be led and guided by the motions of it. That is, it is not their principle and guide, there is another nature or principle in them, by which they are guided and acted; and what that is the next words tell you.

By the Spirit some understand the person of the Spirit; others, the grace of the Spirit, the new or divine nature (as it is called) which is implanted in the soul in the work of regeneration: this is called the Spirit, Mat 26:41 Joh 3:6 Gal 5:17 . To walk after the Spirit, is to be led and guided by the counsels and motions thereof. It is to regulate and order the whole conversation according to the rule of the new creature, or according to the line and square of God’ s word and Spirit. You have the same phrase, Gal 5:16,25 . To walk after the Spirit, is not only now and then to have some good motions, or to do some good actions, but it is to persevere and go forward therein; walking is a continued and progressive motion. The connexion of these two shows that negative holiness is not enough; we must not only abstain from evil, but do good.

Haydock: Rom 8:1

Notwithstanding this law of sin opposing the law of the spirit, and endeavouring to captivate us to sin, we can, by the succour of the grace of Jesus Christ, preserve ourselves from sin and damnation, by resisting sin, and attaching ourselves strongly to Jesus Christ, by faith and charity. Concupiscence is not sin. And they who have received a spiritual birth in Jesus Christ by baptism, and have remained faithful to the grace of their justification, who walk not according to the flesh, but according to the spirit, shall receive a recompense proportionate to their combats and labours. (Calmet)

Gill: Rom 8:1 - There is therefore now, no condemnation // which are in Christ Jesus // who walk not after the flesh // but after the spirit

There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is ουδεν κατακριμα, "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Rom 6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Rom 7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such

which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such

who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning:

but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.