The faithful need fear no condemnation 1 THERE is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh. 2 For the law of the spirit of life, in Christ Jesus, has delivered me from the law of sin and of death. 3 For what the law could not do, in that it was weak through the flesh; God sending his own Son, in the likeness of sinful flesh and of sin, has condemned sin in the flesh; 4 That the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the spirit.
The flesh and the spirit 5 For they that are according to the flesh, mind the things that are of the flesh; but they that are according to the spirit, mind the things that are of the spirit. 6 For the wisdom of the flesh is death; but the wisdom of the spirit is life and peace. 7 Because the wisdom of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be. 8 And they who are in the flesh, cannot please God.
Man is a spiritual creature of God 9 But you are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body indeed is dead, because of sin; but the spirit lives, because of justification. 11 And if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Jesus Christ from the dead, shall quicken also your mortal bodies, because of his Spirit that dwells in you.
A solemn warning 12 Therefore, brethren, we are debtors, not to the flesh, to live according to the flesh. 13 For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
The faithful sons of God 14 For whosoever are led by the Spirit of God, they are the sons of God. 15 For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba (Father). 16 For the Spirit himself gives testimony to our spirit, that we are the sons of God. 17 And if sons, heirs also; heirs indeed of God, and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
Yearning of all creation 18 For I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us. 19 For the expectation of the creature waits for the revelation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him that made it subject, in hope: 21 Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. 22 For we know that every creature groans and travails in pain, even till now.
Yearning of human beings 23 And not only it, but ourselves also, who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body. 24 For we are saved by hope. But hope that is seen, is not hope. For what a man sees, why does he hope for? 25 But if we hope for that which we see not, we wait for it with patience.
The Holy Spirit aids us 26 Likewise the Spirit also helps our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asks for us with unspeakable groanings. 27 And he that searches the hearts, knows what the Spirit desires; because he asks for the saints according to God.
God's designs 28 And we know that to them that love God, all things work together unto good, to such as, according to his purpose, are called to be saints. 29 For whom he foreknew, he also predestinated to be made conformable to the image of his Son; that he might be the firstborn amongst many brethren. 30 And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
Unshakable hope in God 31 What shall we then say to these things? If God be for us, who is against us? 32 He that spared not even his own Son, but delivered him up for us all, how has he not also, with him, given us all things? 33 Who shall accuse against the elect of God? God that justifies. 34 Who is he that shall condemn? Christ Jesus that died, yea that is risen also again; who is at the right hand of God, who also makes intercession for us.
Indomitable love of Christ 35 Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? 36 (As it is written: For your sake we are put to death all the day long. We are accounted as sheep for the slaughter. Ps 44:22) 37 But in all these things we overcome, because of him that has loved us. 38 For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Commentary on Romans 8
8:1 no condemnation: Because through the grace of baptism and the washing of regeneration the guilt in which you were born is forgiven, as well as any sins you committed before. (Glossa Ordinaria) Then as the fact that many fall into sin even after baptism presented a difficulty, he consequently hastened to meet it, and says not merely to them that are in Christ Jesus, but adds, who walk not according to the flesh; so showing that all afterward comes of our listlessness. For now we have the power of walking not after the flesh, but then it was a difficult task. (St. John Chrysostom)
8:2 It is the Spirit he is here calling the law of the Spirit. For as he calls sin the law of sin, so he here calls the Spirit the law of the Spirit. (St. John Chrysostom)
8:3 weak through the flesh: that is it could not justify through carnal observances. likeness of sinful flesh: That is, not in sinful flesh, but like it by possibility and mortality. (Interlinear Gloss)
8:4 law might be fulfilled in us: that is, the law makes the commands, but the Spirit fulfills it through us. (Interlinear Gloss)
8:5 By the Spirit here means the grace of the Spirit, and he teaches that the person following it both thinks and does what is pleasing to it, whereas the person in thrall to the flesh, that is, the body’s passions, has been deprived of freedom. (Theodoret of Cyrus)
8:6 wisdom of the flesh: It is called wisdom, even though it is a foolish thing, because to worldly people, sins against the law of God which are conceived on the basis of what is visible, especially because those who sin are full of energy and cleverness. The fact that they take so much trouble over it makes them appear wise, even though there is nothing more foolish than sinning. (Ambrosiaster) is death: the cause of eternal death: (St. Thomas Aquinas)
8:9 The Spirit of Christ is the Spirit of God; the same Spirit belongs to the Father and the Son. But behold, with the help of his mercy we have the Spirit of Christ, and know that the Spirit of God is in us by the delight we take in justice and by the true Catholic faith. (William of St. Thierry)
8:10 Christ be in you: Now this he says, not as affirming that the Spirit is Christ, far from it, but to show that he who has the Spirit not only is called Christ's, but even has Christ Himself. For it cannot but be that where the Spirit is, there Christ is also. For wheresoever one Person of the Trinity is, there the whole Trinity is present. For It is undivided in Itself, and has a most entire Oneness. (St. John Chrysostom) the body indeed is dead: Those who are baptized are renewed in spirit by Baptism, while their body remains subject to the oldness of sin. (St. Thomas Aquinas Sum Theo 3.68.1.r2)
8:11 Spirit of him who raised Jesus: that is, of God the Father. (Interlinear Gloss)
8:12 we are debtors: Having obtained salvation from Christ the Lord and received the grace of the Spirit, we owe the debt of servitude to Him. (Theodoret of Cyrus)
8:13 mortify the deeds of the flesh: That is, to completely reject what the flesh demands. (Interlinear Gloss)
8:14 led by the Spirit of God: that is, ruled as by a leader and director, which the Spirit does in us, inasmuch as he enlightens us inwardly about what we ought to do. (St. Thomas Aquinas)
8:15 spirit of bondage... spirit of adoption: This is the same Spirit, but named differently because of different works: He was a spirit of wrath to the Egyptians, whom the water destroyed when it was divided by the Spirit. To the children of Israel, who He helped, He was not a spirit of wrath. He was a spirit of fear to those who, being convicted by the law concerning sins and their own weakness, did not understand the grace of the Spirit. He was a spirit of freedom to those who by His grace received regeneration to eternal life and faith that works through love. (Glossa Ordinaria) Abba Father: The two terms Abba and Father are placed next to each other here so as to signify the same thing. Abba is Hebrew or, more precisely Syriac, for that was the language that the Hebrew people commonly spoke at the time… Father ‘ο πατηρ’ is Greek, although the Latin people also use it to signify the fact that God the Father unites in faith concerts from both Judaism and paganism. (Nicholas of Lyra Com Gal 4:6)
8:16 When we do what is right the Spirit of God dwells in us, for this reason He becomes our voice and our mind, by which we cry in prayer, ‘Abba Father.’ (Ambrosiaster) Paul refers to the nature of the Spirit as Spirit, and the grace given us as our spirit; the terms are used interchangeably. (Theodoret of Cyrus)
8:17 heir: that is, sharers in his glory. joint heirs: that is, we will be like Christ. (Interlinear Gloss)
8:18 For he does not say, that which is to be, but which shall be revealed in us, as if already existing but unrevealed. As also in another place he said in clearer words, 'Our life is hid with Christ in God' Col 3:3. Be then of a good heart about it. For already has it been prepared, and awaits your labors. (St. John Chrysostom)
8:19 The entire operation of nature is subordinate to the Divine operation. (St. Thomas Aquinas Sum Theo 3.75.3.r2)
8:21 Now the general resurrection and the glorification of the bodies of the saints will happen at the same time; for the saints in rising again will assume a glorified body, as evidenced by 1 Cor. 15:43, "It is sown in dishonor, it shall rise in glory": and at the same time as the saints' bodies shall be glorified, all creatures shall be renewed, each in its own way, as appears from the statement that "the creature . . . itself shall be delivered from the servitude of corruption into the liberty of the glory of the children of God." (St. Thomas Aquinas Sum Theo 3.74.7.a)
8:22 groans: partly because of the evils it suffers and partly because of the good things it hopes for but are delayed. (St. Thomas Aquinas) Or the meaning is that Paul includes the invisible creation, which when we recall the evangelical saying, “Even the angels in heaven rejoice over one sinner who repents. Lk 15:7" Now, if they rejoice at sinners repenting, they are obviously distressed to see our transgressions. (Theodoret of Cyrus)
8:23 but we ourselves: namely, the apostles who have the first fruits of the spirit: the apostles were more knowledgeable of God's secrets than others who followed them, because they had "the first-fruits of the spirit" "before others in point of time and more abundantly," as a gloss observes. ( St. Thomas Aquinas Sum Theo 3.77.2) Or this means that it is to imply that in the present life we shall receive the manifold grace of the Spirit; if what is given now is first fruit and pledge, it is clear that the future gift will be more abundant than it. (Theodoret of Cyrus) adoption: For this adoption was begun by the Holy Spirit justifying the soul. But it will be brought to fulfillment, when the body is glorified. (St. Thomas Aquinas)
8:24 We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, |
believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. (St. John Chrysostom)
8:25 That is, if you are to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then does God make upon you, since He Himself gives you blessings quite entire from His own stores? One thing only, hope, He asks of you, that you too may have somewhat of your own to contribute toward your salvation... As then God crowns him that undergoes labors, and hardnesses, and countless toils, so does He him that hopes. For the name of patience belongs to hard work and much endurance. Yet even this He has granted to the man that hopes, that He might comfort the wearied soul. (St. John Chrysostom)
8:26 Do not ask for relief from distress, he is saying: unlike the God who guides us, you do not know what is for the good. Surrender yourselves to the One who holds the tiller of the universe: even if you ask for nothing and only groan under your circumstances of the indwelling grace, he will wisely govern your circumstances and provide what will be for your good. (Theodoret of Cyrus) Since on account of the various turns of circumstances, and because we do not know ourselves perfectly, we cannot fully know what is for our good, according to Wis. 9:14: "For the thoughts of mortal men are fearful and our counsels uncertain." Hence we must be guided and guarded by God, Who knows and can do all things. For which reason also it is becoming in those who have been born again as sons of God, to say: "Lead us not into temptation," and "Thy Will be done on earth as it is in heaven," and whatever else is contained in the Lord's Prayer pertaining to this. (St. Thomas Aquinas Sum Theo 1.109.9.a)
8:27 For in this respect also is it that other men's prayers are fulfilled, in that their will is in conformity with God, according to: "And He that searches the hearts knows," that is, approves of, "what the Spirit desires," that is, what the Spirit makes the saints to desire: "because He asks for the saints according to God," that is, in conformity with the Divine will. (St. Thomas Aquinas Sum Theo 3.21.4.a) he asks for the saints: that is, he makes them ask; or he ask on behalf of the saints. (Interlinear Gloss)
8:28 When the Apostle said, ‘We know that for those who love God all things work together to good’, he knew that some loved God but did not remain in that good to the end, and so he quickly added, ‘for those who are called according to his purpose’. For these persevere in the love of God right to the end. Even if for a time they fall away, they return to bring their initial goodness to completion. (William of St. Thierry)
8:29 he foreknew, he also predestined: Predestination, then, is the preparation of grace which cannot be without foreknowledge. But God foreknew also what he was not going to make, that is, evil. Because while there are certain things that are sins in such a way they may also be punishments of sin, according to the words, ‘God handed them over’ (Rom 1:24,26), nevertheless this is not God’s sin but his judgment. Grace is the effect of this predestination. But it should be known that God has also prepared eternal fire for the wicked. Yet surely he did not prepare for the predestined to perform sins whose punishments he justly prepared to take away. For God has prepared what divine justice would render, not what human injustice would commit. For he has not prepared saints for receiving justice in the same way as he has prepared the wicked for losing justice, because he was never a preparer of depravity. This rule, then, must be commonly held, sinners were foreknown, not prepared, to be in sin, but their punishment was prepared according to which they were known before. (Glossa Ordinaria)
8:30 he also called: External calling takes place through preachers and is common to the good and the evil, while eternal calling is only of the elect. Concerning the external calling it is said, ‘Many are called but few are chosen. (Mt 20:16)’ Predestination is fulfilled in calling. To call is to assist the understanding of faith or to convict him who is able to hear, which only happens to the elect. (Gloss Ordinaria) he also justified: Now He justified them by the regeneration of the laver, that is, baptism. (St. John Chrysostom) Although this justification is frustrated in certain persons, because they do not persevere to the end, in the predestined it is never frustrated. (St. Thomas Aquinas) he also glorified: With every kind of virtue; or with eternal reward, that they may be like God, and this is future. (Interlinear Gloss)
8:32 spared not even his own son: Christ came, then, not to do his own will, but to do the Father’s will, since the just will which he had came not from his humanity but from his divinity. Not by his own will means the natural desire for safety, by which his human flesh shrank from the pain of death. It is not because the Father preferred the death of his Son, rather, because the Father was unwilling for the human race not to be unsaved. (St. Anselm of Canterbury Why God Became Man 9)
8:34 makes intercession for us: Christ is said to intercede for us in two ways. In one way by praying for us, as it says in Jn 17:20: "I do not pray for these only, but also for those who believe in me through their word." But now his intercession for us is his will that we be saved: "Father, I desire that they also may be with me where I am" Jn 17:24. In another way he intercedes by presenting to his Father’s gaze the human nature assumed for us and the mysteries celebrated in it: "He entered into heaven itself to appear in the presence of God on our behalf" Heb 9:24. (St. Thomas Aquinas)
8:35-39 But we, who trust that so far we are doing God's will, inasmuch as we are keeping to those ordinances and rules which His Son has left us, we may humbly rejoice in this day, with a joy the world cannot take away, any more than it can understand. Truly, in this time of rebuke and blasphemy, we cannot but be sober and subdued in our rejoicing; yet our peace and joy may be deeper and fuller even for that very seriousness. For nothing can harm those who bear Christ within them. Trial or temptation, time of tribulation, time of wealth, pain, bereavement, anxiety, sorrow, the insults of the enemy, the loss of worldly goods, nothing can "separate us from the love of God, which is in Christ Jesus our Lord." This the Apostle told us long since; but we, in this age of the world, over and above his word, have the experience of many centuries for our comfort. We have his own history to show us how Christ within us is stronger than the world around us, and will prevail. We have the history of all his fellow-sufferers, of all the Confessors and Martyrs of early times and since, to show us that Christ's arm "is not shortened, that it cannot save;" that faith and love have a real abiding-place on earth; that, come what will, His grace is sufficient for His Church, and His strength made perfect in weakness; that, "even to old age, and to hoar hairs, He will carry and deliver" her; that, in whatever time the powers of evil give challenge, Martyrs and Saints will start forth again, and rise from the dead, as plentiful as though they had never been before, even "the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands" Rev. 20:4. Meantime, while Satan only threatens, let us possess our hearts in patience; try to keep quiet; aim at obeying God, in all things, little as well as great; do the duties of our calling which lie before us, day by day; and "take no thought for the morrow, for sufficient unto the day is the evil thereof. Matt. 6:34. (Cardinal John Henry Newman Sermon 13.3) |
Catechism Cross-references
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