Teks -- Romans 8:4 (NET)

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

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

Robertson: Rom 8:4 - The ordinance of the law

The ordinance of the law ( to dikaiōma tou nomou ).

"The requirement of the law."

Robertson: Rom 8:4 - Might be fulfilled

Might be fulfilled ( hina plerōthēi ).

Purpose of the death of Christ by hina and first aorist passive subjunctive of plēroō . Christ met it all in our stead (Rom 3:21-26).

Robertson: Rom 8:4 - Not after the flesh, but after the Spirit

Not after the flesh, but after the Spirit ( mē kata sarka alla kata pneuma ).

The two laws of life (kata sarka in 7:7-24, kata pneuma Rom 8:1-11). Most likely the Holy Spirit or else the renewed spirit of man.

Vincent: Rom 8:4 - Righteousness

Righteousness ( δικαίωμα )

Rev., ordinance . Primarily that which is deemed right , so as to have the force of law; hence an ordinance . Here collectively, of the moral precepts of the law: its righteous requirement . Compare Luk 1:6; Rom 2:26; Heb 9:1. See on Rom 5:16.

Vincent: Rom 8:4 - The Spirit

The Spirit ( πνεῦμα )

From πνέω to breathe or blow . The primary conception is wind or breath . Breath being the sign and condition of life in man, it comes to signify life . In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach . It is also used to translate chai life , Isa 38:12; n’shamah breath , 1Ki 17:17.

In the New Testament it occurs in the sense of wind or breath , Joh 3:8; 2Th 2:8; Heb 1:7. Closely related to the physiological sense are such passages as Luk 8:55; Jam 2:26; Rev 13:15.

Pauline Usage:

1. Breath , 2Th 2:8.

2. The spirit or mind of man ; the inward, self-conscious principle which feels and thinks and wills (1Co 2:11; 1Co 5:3; 1Co 7:34; Col 2:5).

In this sense it is distinguished from σῶμα body , or accompanied with a personal pronoun in the genitive, as my , our , his spirit (Rom 1:9; Rom 8:16; 1Co 5:4; 1Co 16:18, etc.). It is used as parallel with ψυχή soul , and καρδία heart . See 1Co 5:3; 1Th 2:17; and compare Joh 13:21 and Joh 12:27; Mat 26:38 and Luk 1:46, Luk 1:47. But while ψυχή soul , is represented as the subject of life, πνεύμα spirit , represents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spirit , may be described as the principle , ψυχή soul , as the subject , and καρδία heart , as the organ of life.

3. The spiritual nature of Christ . Rom 1:4; 1Co 15:45; 1Ti 3:16.

4. The divine power or influence belonging to God , and communicated in Christ to men , in virtue of which they become πνευματικοί spiritual - recipients and organs of the Spirit . This is Paul's most common use of the word. Rom 8:9; 1Co 2:13; Gal 4:6; Gal 6:1; 1Th 4:8. In this sense it appears as: a . Spirit of God . Rom 8:9, Rom 8:11, Rom 8:14; 1Co 2:10, 1Co 2:11, 1Co 2:12, 1Co 2:14; 1Co 3:16; 1Co 6:11; 1Co 7:40; 2Co 3:3; Eph 3:16. b . Spirit of Christ . Rom 8:9; 2Co 3:17, 2Co 3:18; Gal 4:6; Phi 1:19. c . Holy Spirit . Rom 5:5; 1Co 6:19; 1Co 12:3; Eph 1:13; 1Th 1:5, 1Th 1:6; 1Th 4:8, etc. d . Spirit . With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Rom 8:16, Rom 8:23, Rom 8:26, Rom 8:27; 1Co 2:4, 1Co 2:10; 1Co 12:4, 1Co 12:7, 1Co 12:8, 1Co 12:9; Eph 4:3; 2Th 2:13, etc.

5. A power or influence , the character , manifestations , or results of which are more peculiarly defined by qualifying genitives . Thus spirit of meekness , faith , power , wisdom . Rom 8:2, Rom 8:15; 1Co 4:21; 2Co 4:13; Gal 6:1; Eph 1:17; 2Ti 1:7, etc.

These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom , for instance, is not meant merely a meek or wise spirit ; but that meekness , wisdom , power , etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exo 28:3; Exo 31:3; Exo 35:31; Isa 11:2.

6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1Co 12:10; 1Co 14:12.

7. Powers or influences alien or averse from the divine Spirit , but with some qualifying word . Thus, the spirit of the world ; another spirit ; spirit of slumber . Rom 11:8; 1Co 2:12; 2Co 11:4; Eph 2:2; 2Ti 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Rom 8:15 : " Ye have not received the spirit of bondage , but of adoption . In other cases, as Eph 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Jdg 9:23; 1Sa 16:14-16, 1Sa 16:23; 1Sa 18:10; 1Ki 22:21 sqq.; Isa 19:4.

Spirit is found contrasted with letter , Rom 2:29; Rom 7:6; 2Co 3:6. With flesh , Rom 8:1-13; Gal 5:16, Gal 5:24.

It is frequently associated with the idea of power (Rom 1:4; Rom 15:13, Rom 15:19; 1Co 2:4; Gal 3:5; Eph 3:16; 2Ti 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously , is used to mark its special operation (1Co 12:11; Eph 3:20; Phi 2:13; Col 1:29). It is also closely associated with life , Rom 8:2, Rom 8:6, Rom 8:11, Rom 8:13; 1Co 15:4, 1Co 15:5; 2Co 3:6; Gal 5:25; Gal 6:8.

It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1Co 12:3); in the consciousness of sonship (Rom 8:16); in the knowledge of the love of God (Rom 5:5); in the peace and joy of faith (Rom 14:17; 1Th 1:6); in hope (Rom 5:5; Rom 15:13). It leads believers (Rom 8:14; Gal 5:18): they serve in newness of the Spirit (Rom 7:6) They walk after the Spirit (Rom 8:4, Rom 8:5; Gal 5:16-25). Through the Spirit they are sanctified (2Th 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts , and a difference of functions . See Rom 8:9; 1Co 3:16; 1Co 5:1, 1Co 5:11; 1Co 12:13; Eph 1:13; Eph 4:3, Eph 4:4, Eph 4:30; Phi 2:1; 1Co 12:4, 1Co 12:7, 1Co 12:11.

As compared with the Old-Testament conception, Paul's πνεῦμα " is the ruach of the Old Testament, conceived as manifesting itself after a manner analogous to, but transcending, its earlier forms. It bears the same characteristic marks of divine origin, of supernatural power, of motive energy in active exercise - standing in intimate relation to the fuller religious life and distinctive character and action of its recipients. But while in the Old Testament it is partial, occasional, intermittent, here it is general, constant, pervading. While in the Old Testament, as well as in the New, its forms of manifestation are diverse, they are expressly referred under the New to one and the same Spirit. While in the Old Testament they contemplate mainly the official equipment of men for special work given them to perform, they include under the New the inward energy of moral action in the individual, no less than the gifts requisite for the edification of the Church; they embrace the whole domain of the religious life in the believer, and in the community to which he belongs. The πνεῦμα of the apostle is not the life-breath of man as originally constituted a creature of God; but it is the life-spirit of " the new creation" in which all things have become new" (Dickson).

With the relation of this word to ψυχή soul is bound up the complicated question whether Paul recognizes in the human personality a trichotomy , or threefold division into body, soul, and spirit. On the one side it is claimed that Paul regards man as consisting of body , the material element and physical basis of his being; soul , the principle of animal life; and spirit , the higher principle of the intellectual nature. On the other side, that spirit and soul represent different sides or functions of the one inner man; the former embracing the higher powers more especially distinctive of man, the latter the feelings and appetites. The threefold distinction is maintained chiefly on the basis of 1Th 5:23. Compare Heb 4:12. On the distinction from ψυχή soul, see, further, on Rom 11:3.

Wesley: Rom 8:4 - That the righteousness of the law

The holiness it required, described, Rom 8:11. Might be fulfilled in us, who walk not after the flesh, but after the Spirit - Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers only to illustrate this.

JFB: Rom 8:3-4 - For what the law could not do, &c.

A difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Rom 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Rom 7:5, but it could not secure its own fulfilment. How that is accomplished comes now to be shown.

JFB: Rom 8:3-4 - in that it was weak through the flesh

That is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings.

JFB: Rom 8:3-4 - God, &c.

The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end.

JFB: Rom 8:3-4 - sending

"having sent"

JFB: Rom 8:3-4 - his own Son

This and similar expressions plainly imply that Christ was God's "OWN SON" before He was sent--that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on Rom 8:32 and Gal 4:4); and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters). And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself.

JFB: Rom 8:3-4 - in the likeness of sinful flesh

Literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own.

JFB: Rom 8:3-4 - and for sin

Literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by CALVIN, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is.

JFB: Rom 8:3-4 - condemned sin

"condemned it to lose its power over men" [BEZA, BENGEL, FRASER, MEYER, THOLUCK, PHILIPPI, ALFORD]. In this glorious sense our Lord says of His approaching death (Joh 12:31), "Now is the judgment of this world; now shall the prince of this world be cast out," and again (see on Joh 16:11), "When He (the Spirit) shall come, He shall convince the world of . . . judgment, because the prince of this world is judged," that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy.

JFB: Rom 8:3-4 - in the flesh

That is, in human nature, henceforth set free from the grasp of sin.

JFB: Rom 8:4 - That the righteousness of the law

"the righteous demand," "the requirement" [ALFORD], Or "the precept" of the law; for it is not precisely the word so often used in this Epistle to denote "the righteousness which justifies" (Rom 1:17; Rom 3:21; Rom 4:5-6; Rom 5:17-18, Rom 5:21), but another form of the same word, intended to express the enactment of the law, meaning here, we believe, the practical obedience which the law calls for.

JFB: Rom 8:4 - might be fulfilled in us

Or, as we say, "realized in us."

JFB: Rom 8:4 - who walk

The most ancient expression of the bent of one's life, whether in the direction of good or of evil (Gen 48:15; Psa 1:1; Isa 2:5; Mic 4:5; Eph 4:17; 1Jo 1:6-7).

JFB: Rom 8:4 - not after

That is, according to the dictates of

JFB: Rom 8:4 - the flesh, but after the spirit

From Rom 8:9 it would seem that what is more immediately intended by "the spirit" here is our own mind as renewed and actuated by the Holy Ghost.

Clarke: Rom 8:4 - That the righteousness of the law might be fulfilled in us

That the righteousness of the law might be fulfilled in us - That the guilt might be pardoned through the merit of that sacrifice; and that we might be enabled, by the power of his own grace and Spirit, to walk in newness of life; loving God with all our heart, soul, mind, and strength, and our neighbor as ourselves: and thus the righteousness, the spirit, design, and purpose of the law is fulfilled in us, through the strength of the Spirit of Christ, which is here put in opposition to the weakness of the law through the flesh

It is very likely that the concluding clause of this verse, which is the very same as that found in the common text of the first verse, has been transferred to that verse from this place.

Calvin: Rom 8:4 - That the justification of the law might be fulfilled

4.That the justification of the law might be fulfilled, etc. They who understand that the renewed, by the Spirit of Christ, fulfil the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just. For the perfection which the law demands was exhibited in our flesh, and for this reason — that its rigor should no longer have the power to condemn us. But as Christ communicates his righteousness to none but to those whom he joins to himself by the bond of his Spirit, the work of renewal is again mentioned, lest Christ should be thought to be the minister of sin: for it is the inclination of many so to apply whatever is taught respecting the paternal kindness of God, as to encourage the lasciviousness of the flesh; and some malignantly slander this doctrine, as though it extinquished the desire to live uprightly. ²⁴³

TSK: Rom 8:4 - That // who

That : Gal 5:22-24; Eph 5:26, Eph 5:27; Col 1:22; Heb 12:23; 1Jo 3:2; Jud 1:24; Rev 14:5

who : Rom 8:1

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

Poole: Rom 8:4 - That the righteousness of the law might be fulfilled in us // Who walk not after the flesh, but after the Spirit

That the righteousness of the law might be fulfilled in us: here is another end of God’ s sending his Son, as before; it was that he might perfectly fulfil the righteousness of the law in or for us, which for us ourselves to do in our own persons was utterly impossible; and yet upon which (as being imputed unto them, and accepted of God on our behalf) we shall be accounted just and righteous, as if we had done it ourselves. Christ’ s being a sacrifice for sin was not sufficient to answer all the ends and demands of the law; there must be doing of what it commanded, as well as suffering of what it threatened: therefore Christ was sent for both, and both were accomplished by him; and what he did and suffered is accounted unto us as if we had done and suffered it. This is the imputed righteousness which was so often spoken of, Rom 4:1-25 ; and in reference to this he is said to be made righteousness for us, 1Co 1:30 , and we are said to be made the righteousness of God in him, Rom 5:19 2Co 5:21 .

Who walk not after the flesh, but after the Spirit: this was the description before of those that had union with Christ, and exemption from condemnation; and it is again set down, as the description of those who partake of the righteousness of Christ in this way of imputation; and it is added here again, to stave off all others from laying claim to this grace. None but holy walkers can warrantably apply Christ’ s fulfilling or satisfying the law to themselves: because Christ hath fulfilled the righteousness of the law for us, none may infer there is nothing for us to do, we may live as we list; for though Christ hath fulfilled the law in all respects, yet all those for whom he hath so done, or have benefit thereby, are, and must be, such as walk not after the flesh, but after the Spirit: for the opening of which terms, see Rom 8:1 .

Haydock: Rom 8:4 - That the justification of the law

That the justification of the law. That is, that was aimed at, but never attained to, by the written law, might now be fulfilled in us; that is, that we, by the grace of Christ, may be enabled to fulfil and comply with the law, and its moral precepts, by walking according to the spirit of Christ. (Witham)

Gill: Rom 8:4 - That the righteousness of the law might be fulfilled in us // who walk not after the flesh, but after the Spirit

That the righteousness of the law might be fulfilled in us,.... By the righteousness of the law, is not meant the righteousness of the ceremonial law, though that was fulfilled by Christ; but of the moral law, which requires holiness of nature, righteousness of life, and death in case of disobedience; active righteousness, or obedience to the precepts of the law, is designed here. This is what the law requires; obedience to the commands of it is properly righteousness; and by Christ's obedience to it we are made righteous, and this gives the title to eternal life: now this is said to be "fulfilled in us"; this is not fulfilled by us in our own persons, nor can it be; could it, where would be the weakness of the law? man might then be justified by it, and so the grace of God, and the righteousness of Christ, must be set aside: there never was any mere man that could fulfil it; for obedience to it must not only be performed perfectly, but with intenseness of mind and spirit; a man must be sinless in thought, word, and deed; and this would be to put man upon a level with Adam in a state of innocence, and the angels in heaven: nor is this to be understood of any righteousness inherent in man; internal holiness is never called the righteousness of the law; and could it be thought to be righteousness, yet it can never be reckoned the whole righteousness of the law: and though it is a fruit of Christ's death, it is the work of the Spirit, and is neither the whole, nor any part of our justification: but this is to be understood of the righteousness of the law fulfilled by Christ, and imputed to us; Christ has fulfilled the whole righteousness of the law, all the requirements of it; this he has done in the room and stead of his people; and is imputed to them, by virtue of a federal union between him and them, he being the head, and they his members; and the law being fulfilled by him, it is reckoned all one as it was fulfilled in, or if by them; and hence they are personally, perfectly, and legally justified; and this is the end of Christ's being sent, of sin being laid on him, and condemned in him. The descriptive character of the persons, who appear to be interested in this blessing, is the same with that in Rom 8:1,

who walk not after the flesh, but after the Spirit: See Gill on Rom 8:1.