Romans 8

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Romans 8:1

Therefore there is now no condemnation for those who are in Christ Jesus.

(a) Therefore. “Because of what God has accomplished through Jesus Christ our Lord” (see Rom. 7:25).

Many believers are burdened with guilt and condemnation. They’re stuck in Romans 7 when they could be in Romans 8. They’re under law when they could be under grace. They’re weary from walking after the old ways of the flesh when they might be frolicking in the new ways of the Spirit.

(b) Now. You can be free from condemnation right now.

Some say, “When I stop sinning, I will have no more condemnation.” That’s old covenant thinking. In the new covenant, we start from the place of no condemnation. We receive God’s grace and are empowered to stop sinning. “Neither do I condemn you; go and sin no more” (John 8:11).

(c) No condemnation means you have nothing to fear from the judgment of God or the penalty of sin. Sin brings death, and the law brings condemnation, but the grace of God raises the dead and justifies the sinner.

Adam’s disobedience brought condemnation to the human race, but Christ’s obedience brings life and justification (Rom. 5:18). In him, you are justified and declared innocent of all charges (Rom. 3:24). If God is for you and Christ defends you, who can accuse you (Rom. 8:33, 1 John 2:1)?

(d) Condemnation. The original noun katakrima means “a guilty verdict.” Because of Adam, humanity received condemnation (Rom. 5:18), but those in Christ have been justified and declared not guilty.

(e) In Christ Jesus. You were in Adam; now you are in Christ Jesus. You were in the flesh; now you are in the spirit (verse 9). The moment you put your faith in the Lord, you were transferred out of the old humanity and into the new creation family of God.

The word “union” does not appear in many English Bibles, but our union with the Lord is mentioned hundreds of times in Scripture. Paul refers to our spiritual union with phrases such as “in Christ,” “with Christ,” and “with him” (e.g., Rom. 6:4–6, 8, 11, 8:17).

We are alive to God and have eternal life in Christ Jesus (Rom. 6:11, 23). The grace and kindness of God are found in Christ Jesus (Eph. 2:7), and his forgiveness is found in Christ Jesus (Eph. 4:32). There is no condemnation for those who are in Christ Jesus (Rom. 8:1), we are justified in Christ (Gal. 2:17), and our salvation is in Christ Jesus (2 Tim. 2:10). Nothing can separate us from the love of God that is in Christ Jesus (Rom. 8:39). We have freedom and are sanctified in Christ Jesus (1 Cor. 1:2, Gal. 2:4). We are seated in heavenly places in Christ Jesus (Eph. 2:6). The faith and love of God are found in Christ Jesus (1 Tim. 1:14). In Christ we are brand new creatures (2 Cor. 5:17). We are complete in Christ (Col. 1:28) and blessed with every blessing in Christ (Eph. 1:3). All the glory goes to God because it is because of him that you are in Christ Jesus (1 Cor. 1:30).

See entry for Union.

Romans 8:2

For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.

(a) The law… the law. A new law signifies a new king. Formerly, you were a captive of sin; now you belong to God.

Paul uses legal metaphors because he is speaking to people who process new revelation through legal lenses (see Rom. 7:1). He is saying, “In Adam, you were governed by the law of sin and death, but in Christ, you are governed by the law of the Spirit of life. You were under law, now you are under grace (Rom. 6:14).”

(b) The law of the Spirit of life refers to the rule or influence of the indwelling Holy Spirit. The primary way his influence is felt is through the outpouring of the Father’s love in our hearts (Rom. 5:5). The love of God inspires us to trust him, be our true selves, and tell others the good news. When the love of God has captured your heart, you no longer use words like “debt,” “duty,” and “responsibility” to describe your Christian walk.

(c) Set you free. Just as a bird is not bound by gravity, we can live free from sin’s downward pull.

In Christ, we are no longer captive to our lusts and appetites. The heavy weight of the law that crushed us has been removed. Unburdened and unbound, we have nothing to prove and everything to live for.

(d) The law of sin and of death refers to the rule or influence of sin and its destructive effects (see entry for Rom. 7:23).

Sin is like a force of nature pulling you down into the Adamic life of independent living. It does this by feeding our fears, tempting our flesh with counterfeit pleasures, and spreading lies about our identity and our needs. Sin would have you believe that there is something fundamentally wrong with you or that you must fix yourself. Sin will leave you sweating on the treadmill of self-effort and wearing a mask that hides your brokenness and shame.

The law of sin and of death is not synonymous with the Law of Moses. One is evil; the other is holy, righteous, and good (Rom. 7:12). If the law of sin and of death is like a jail keeping us captive, the Law of Moses is the vigilant custodian who accuses us when we step out of line (see Gal. 3:23).

Romans 8:3

For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,

(a) The Law of Moses, which the Jews sometimes called the law of God (Rom. 7:22, 25).

(b) What the Law could not do was give life to the dead (Gal. 3:21). Nor can the Law justify sinners or make people perfect (Heb. 7:19).

(c) Weak as it was through the flesh. The Law offers a path that no one can walk. The Law is holy, righteous, and good, but it can’t make you holy, righteous, and good (Rom. 7:12).

(d) God did. Here is the gospel in two words. What the Law couldn’t do, God did. God dealt with sin by sending his Son so that we might be set free from the law of sin and death and come under the law of the Spirit of life.

(e) Sending his own Son. God sent Jesus to reveal his love and righteousness (Rom. 3:25–26, 5:8). God did not abandon us to sin or leave us crushed under the yoke of law. Through his Son he rescued us from sin so that we might be reconciled and free.

(f) The likeness of sinful flesh. Jesus was not a sinful son of Adam, but he came to earth disguised as one. The virgin-born man from heaven entered the prison of sin dressed like any other prisoner.

(g) As an offering for sin. The words appear in italics indicating they have been added by the translators. A literal reading is Jesus was sent for sin or was sent on account of sin. He came to deal a blow to the tyrant who had enslaved humanity.

(h) He condemned sin in the flesh. Jesus bore our sins in his body (1 Pet. 2:24). He who knew no sin was “made sin” on our behalf (2 Cor. 5:21).

(i) Condemned. On the cross, God executed judgment upon sin once and for all (see Heb. 9:26). He conquered, subdued, and overcame the power of sin. Since a just God cannot judge the same sin twice, God cannot and will never condemn you for your sin.

Romans 8:4

so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

(a) The requirement of the law. The paradox of the law is those who try to keep it can never succeed (see Romans 7), while those who trust in Jesus can never fail (Romans 8).

(b) Might be fulfilled in us. When we walk in step with the Spirit, we keep the law without any conscious effort. The Law is fulfilled in us, not by us, as we allow Jesus the Righteous One to reveal his righteous life through us. Conversely, those who try to keep the Law in their own strength, cannot succeed. The problem is not the law, which is good, but the flesh, which is weak (Rom. 8:3).

(c) The flesh is a self-serving mindset. It is an inclination to gratify ourselves that leads us away from the truth and towards sin (Rom. 2:8, 6:16). To walk according to the flesh is to walk by sight and not by faith. It’s relying on your natural senses and ignoring the promptings of the spirit.

The original noun sarx, which is usually translated as “flesh,” has several meanings in this letter. Sometimes it refers to our physical body (e.g., Rom. 2:28, 7:14, 18), our offspring, tribe, or family tree (Rom. 4:1, 9:3, 8, 11:14), or humanity in general (Rom. 3:20). But in Romans 8, the word sarx is typically used in a negative sense to describe a mindset that is focused on yourself or the world instead of the Lord. In your old life, you walked according to the flesh (that is, according to your natural senses). But your old self died with Christ so that you might walk in the new and better way of the spirit (Rom. 6:4–6).

See entry for The Flesh.

(d) The spirit. Your spirit is that part of you that makes you spiritually aware or God-conscious. For want of a better analogy, your spirit is like an antenna. Just as our physical bodies connect us to the physical realm, our spirits connect us to the spiritual realm. Just as we have natural senses (sight, smell, hearing, etc.), we have spiritual senses (e.g., intuition).

Although Spirit is spelled with a capital S in some Bible translations, the original noun pneuma simply means “spirit.” Depending on the context, the word either refers to your spirit or the Holy Spirit; see entry for Rom. 8:9.

(e) Walk. The original verb peripateō means to “live according to.” It is sometimes translated as “behave” (e.g., Rom. 13:13). Your walk is your conduct or behavior. We are to walk in newness of life (Rom. 6:4), walk in love (Eph. 5:2), and walk in a manner worthy of the Lord (Col. 1:10).

(f) Walk … according to the spirit. We are to be governed by our spirit and not our flesh. Since the believer’s spirit is joined to the Holy Spirit (verses 9 and 11), walking according to the spirit means being led by the Lord (verse 14).

See entry for Spirit and Soul.

Romans 8:5

For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit.

(a) According to the flesh. To walk according to the flesh means being mindful of worldly things and being ignorant of spiritual things. It is leaning on our own strength and understanding instead of trusting in God. It’s walking by sight (our natural senses and understanding) rather than faith.

We often equate fleshly living with bad behavior, but a self-righteous law-keeper who takes pride in their morality is just as fleshly as any so-called “sinner.” Seduced by their good works, such a person may even be further from the kingdom of God than the proverbial tax collectors and prostitutes (see entry for Matt. 21:31).

(b) Set their minds. The original noun phronēma can be translated as “disposition” or “inclination.” What you think about reveals your focus, shapes your character, and determines your destiny (see next verse).

(c) The things of the flesh include those things which are highly valued in this world, such as human effort, worldly wisdom, and the praise of others. But anything that leads us to rely on ourselves or glory in our accomplishments instead of the Lord is a worthless idol (see Luke 16:15).

(d) According to the spirit. To walk according to the spirit means being mindful of spiritual things—what God has said and is now saying, what God has done and is now doing. It is trusting in the Lord instead of relying on yourself (Pro. 3:5).

Learning to lean on the Holy Spirit is how we handle the responsibility of freedom and overcome our fear of failure. Fix your eyes on the Lord and you will never put a foot wrong.

(e) The things of the spirit are the things of God. They are the things above, unseen, and eternal (2 Cor. 4:18, Col. 3:2).

Romans 8:6

For the mind set on the flesh is death, but the mind set on the Spirit is life and peace,

(a) Mind set. Your mind is like a selector switch choosing the input it relies on. If your selector switch is set to “the flesh,” you will be mindful of worldly things. If it is set on “the spirit,” you will lean on the Holy Spirit. A mind that follows the flesh will soon find itself unsettled, fearful, and enslaved, but a mind led by the spirit will be free and full of health and life.

(b) The mind set on the flesh is primarily concerned with the worldly pursuits of self-preservation and self-promotion. “What do I want, how will I get it, and how will it make me look?”

(c) Is death. Carnal living has consequences. Offer your members to sin, and you’ll become a slave to sin (Romans 6). Put yourself under law, and you’ll reap misery and condemnation (Romans 7). The fleshly paths of license and legalism lead to the same dead end (see the entry for Rom. 8:13).

If you are experiencing failure, death, and despair in your life, it may be that your mind is set on fleshly things. Instead of looking to the Lord, you are concerned with the cares and worries of life. The remedy is to change your mindset and make no provision for the flesh (Rom. 13:14). Fix your eyes on Jesus and set your mind on the superior realities of his kingdom.

(d) The mind set on the spirit puts God in the center of all things. It desires to know what God thinks. It asks, “What does God say in this situation?”

(e) Life and peace. Walking in step with the spirit releases the whole shalom life God intends for you.

Manmade religion says the good life is found by denying self and saying no to sin. But this is the way of the flesh. The religious leaders of Jesus’ day said no to sin daily, yet they remained joyless and miserable. Real life is not about saying no to sin but yes to Jesus (Rom. 6:11). When we live out of our union with the Author of Life, the result is a life of righteousness, peace, and joy.

(f) Peace. If your mind is full of worldly concerns—your appearance, political intrigue, magazine gossip, job security, the doctor’s report—you will be anxious and depressed. But fill your mind with your Father’s good thoughts towards you, and you will be at peace.

Further reading: “How to have peace?”

Romans 8:7

because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so,

(a) The mind set on the flesh; see previous verse.

(b) Hostile toward God. Hostile means opposed or incompatible (Gal. 5:17). The way of the flesh has nothing in common with the way of the spirit. One is natural, the other spiritual. One walks by sight, the other by faith. One is worldly-minded, the other is heavenly-minded.

Some say a mind that is hostile to the things of God is proof of original sin, but Paul is simply contrasting two ways to walk. We can set our mind on carnal concerns or fix our minds on the things of the spirit (see previous verse).

An example may help: When Eve saw that the forbidden fruit was good to eat, pleasing to the eye and desirable for gaining wisdom, she was leaning on her own understanding and trusting in her own judgment. She was walking according to the flesh and acting contrary to God’s wishes. She did this even though she had no experience with sin. With her God-given mind and freedom, Eve chose the wrong path and went astray. You don’t need to invent a sin gene to account for Eve’s transgression. The lusts of the flesh and the lies of the serpent will suffice.

Further reading: “Why original sin is unbiblical”

(c) The law of God; see entry for Rom. 7:22.

(d) Not even able to do so. A mind focused on the flesh will be subject to the law of sin and death and incapable of keeping God’s law. Ironically, this even applies to those who are trying their best to keep the law (see Rom. 7:16–17).

Romans 8:8

and those who are in the flesh cannot please God.

(a) Those who are in the flesh. Those who are in Adam. Unbelievers who are disconnected from the life of Christ (Eph. 2:12).

Those who are in the flesh can be distinguished from those who are in the spirit. The former are “without God” (Eph. 2:12), while the latter have the Spirit of God dwelling within them (Rom. 8:9).

(b) Cannot please God. Those who harden their hearts to the Holy Spirit bring no pleasure to God

Romans 8:9

However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

(a) You are not in the flesh. “You are not in Adam. You are a new creation—the indwelling Spirit of God is the proof.”

(b) Spirit… Spirit. When Paul refers to “the Spirit,” he sometimes means the Holy Spirit (e.g., Rom. 8:14), and other times he means your spirit (with a lowercase s, e.g., Rom. 8:10). In some verses, both meanings are found. “The Spirit (pneuma) himself testifies with our spirit (pneuma) that we are children of God” (Rom. 8:16). Since the believer’s spirit is inextricably joined to the Holy Spirit (1 Cor. 6:17), these differences are of minor consequence. To walk in or be led by the spirit is to draw upon the Holy Spirit through your spirit.

(c) If indeed the Spirit of God dwells in you. The Spirit of God, a.k.a. the Spirit of Christ, a.k.a. the Holy Spirit lives in the believer (1 John 4:13). Every believer can say with Paul, “Christ lives in me” (Gal. 2:20).

Once upon a time, you were apart from the Lord and lacking the Spirit of God (1 Cor. 2:14–15). But the moment you responded in faith to the call of God, you were placed in Christ by the Holy Spirit. “By his doing you are in Christ Jesus” (1 Cor. 1:30). Not only were you put in Christ, but he was put in you—which is to say, he gave you his Spirit. “I am in you, and you are in me” (see John 14:20). You are not a Christian because you go to church. The distinguishing characteristic of a Christian is the indwelling Spirit of Christ.

(d) Dwells in you. What a wonderful affirmation of the believers’ union with the Lord. The Holy Spirit doesn’t come and go but he dwells or abides in you forever (John 14:17). Your body is his holy habitation (1 Cor. 6:19). When you sin, the Holy Spirit dwells in you. When you walk after the old ways of the flesh, he dwells in you. No matter what happens, you belong to God, and nothing can separate you from his love (Rom. 8:38–39).

Some might imagine the Holy Spirit is like a tenant renting the spare room out back. This is not the picture Paul is painting. The Holy Spirit is in you the same way the life of the vine is in the branch, and you are in him the same way a branch is in a vine. The Holy Spirit is fused to your very being. He breathes into you the divine nature of Christ. He fills your heart with the love of your Father, and he illuminates your mind so that you may have the mind of Christ (1 Cor. 2:16).

(e) If anyone does not have the Spirit of Christ. “If anyone is an unbeliever and is alienated or spiritually disconnected from God (Col. 1:21).” Everyone has a spirit, but not everyone is joined in union with the Spirit of Christ.

(f) He does not belong to him. There are two kinds of people; sons and slaves (Gal. 4:7). There are those who belong to God’s family and those who remain in bondage to sin

Romans 8:10

If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.

(a) If Christ is in you. “If you have the indwelling Spirit of Christ” (see previous verse).

Some say that God inhabits every person and all creation. Paul would not have agreed. Only those who receive the Spirit of Christ by faith can say that Christ is in them.

(b) The body… the spirit. Your body connects you to the world where sin resides (Rom. 5:13); your spirit connects you to the Lord (1 Cor. 6:17).

(c) Dead because of sin. Our mortal bodies remain subject to death and decay on account of Adam’s sin (Rom. 5:12). Although our spirits are one with the Lord, we are still waiting for the redemption of our bodies. See entry for Rom. 8:23.

(d) Spirit is alive. Jesus gives us life, and his divine life comes to us through our spirits.

You are a spiritual being inhabiting a mortal body or earthsuit. While our bodies age and die, you will never die because you are one with the Lord.

(e) Because of righteousness. Because you have been accepted and made right with God, his Spirit imparts life to you (see next verse).

Romans 8:11

But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

(a) The Spirit of him who raised Jesus. Who raised Jesus? Paul says God the Father raised him (Rom. 6:4, Gal. 1:1), but he also says the Spirit raised him. It was a team effort. The Spirit knows and executes the will of God (Rom. 8:27).

(b) Raised; see entry for Rom. 4:24.

(c) Christ Jesus; see entry for Rom. 1:1.

(d) Will also give life to your mortal bodies. Christ’s abundant life is not for the distant future but can be experienced here and now.

Our flesh is too weak to be godly, but the Spirit helps us in our weakness (Rom. 8:26). He empowers us to live holy and righteous lives and stay free from sin. He heals our hurts and comforts us in our troubles. He delivers us from harmful habits and destructive mindsets. He infuses us with the presence of God and imparts life to our mortal bodies. When our bodies eventually fail, he will raise us to new life (1 Cor. 6:14).

(e) Your mortal bodies; see entry for Rom. 6:12.

(f) His Spirit who dwells in you; see entry for Rom. 8:9.

Romans 8:12

So then, brethren, we are under obligation, not to the flesh, to live according to the flesh—

(a) Brethren. “My Christian brothers and sisters”; see entry for Rom. 1:13.

(b) Obligation. We have a responsibility to ourselves and creation to live by the spirit and reveal the glory of God (Rom. 8:19–21).

Just as a bird must fly and a fish must swim, the children of God have been called out of darkness to proclaim God’s wonders and shine with the light of his glory (Matt. 5:16, 2 Cor. 4:6, 1 Pet. 2:9).

You are not obligated to repay God for his grace (as if you could). But God saved you and gave you his Spirit so that others might be drawn to the light you bear. You are an ambassador of grace and a minister of reconciliation. When Paul said, “I am under obligation to Greeks and barbarians” (Rom. 1:14), he meant that he was compelled by the love of Christ to tell people the good news.

(c) We are under obligation, not to the flesh. You owe nothing to your old way of life.

When you were in the flesh (i.e., in Adam), you could not help but walk after the flesh. Now that you are in the spirit (i.e., in Christ), you no longer have to live that fleshly life.

Don’t look at your old self with any sense of obligation or nostalgia. There is nothing for you back there. Your only “obligation” is to fully embrace the freedom that Christ Jesus purchased for you. So, live boldly and shine brightly so that others may see there is more to life than merely feeding the flesh and paying the bills.

Further reading: “Brothers, We Are Under Obligation”

(d) According to the flesh; see entry for Rom. 8:5.

Romans 8:13

for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live.

(a) According to the flesh; see entry for Romans 8:5.

(b) You must die. The selfish life is a dead-end street because self-preservation invariably leads to self-destruction. The one who tries to save his life shall lose it (Matt. 16:25).

Walking after the flesh is like building with sand. Any success you have will be fleeting and buried by the passage of time. Even if you make it to the top, you will find nothing there, because life is more than accomplishments and the accumulation of stuff (Luke 12:15). Worse, the selfish life leads to conflict and dissension (Gal. 5:15). Selfish people quarrel; selfish marriages fail; selfish societies wage war.

We live in a me-first world where the pursuit of power and status corrupts those who make it to the top and destroys those who don’t (Gal. 6:8, Php. 3:18–19).

(c) But if. You have a choice. You can follow the old paths of the flesh or walk in the new way of the spirit.

(d) By the Spirit. To live or walk by the spirit means being mindful of spiritual things. See entry for Rom. 8:5.

(e) Putting to death. Don’t allow your body to serve sin any longer (Rom. 6:13). Instead, offer your body as a living sacrifice to the Lord (Rom. 12:1). “Whether you eat or drink or whatever you do, do all to the glory of God” (1 Cor. 10:31).

Some interpret these words as though Paul was preaching self-denial in the sense of going without or abstaining from things we enjoy. This sort of self-denial is unbiblical. To deny self means trusting Jesus and not leaning on your own strength and understanding. As always, Paul is exhorting us to let go of the inferior (the old self or the old ways of the flesh) so that we may take hold of something better (the new self and the new ways of the spirit).

(f) The deeds of the body are the things we do that lead to sin—the impure things we watch, the lies we hear, and the hurtful words we say. “Consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed” (Col. 3:5).

(g) You will live. You will enjoy real life.

The fleshly life is nasty, brutish, and empty. In contrast, the spirit-led life is abundant, healthy, and beautiful. It is the life we were made for (John 6:63, Rom. 8:6, 11, Gal. 6:8, 1 John 2:17).

Romans 8:14

For all who are being led by the Spirit of God, these are sons of God.

(a) Led by the Spirit of God. The mature sons of God look to the Lord for wisdom and provision. They ask, “Lord, how should I live today?” and pray, “Not my will but yours be done.” Like Jesus, they do what they see the Father doing, and say what the Father is saying (John 5:19, 14:10).

(b) Sons of God. Someone once said, “The Son of God became a Son of Man so the sons of men might become the sons of God.” Paul is saying, “Remember who you are. You are sons of God, so live like it. Live in step with the spirit and don’t walk after the flesh” (Rom. 8:4).

Some believers confuse identity with occupation. “I am just a humble servant of the Lord.” This false humility can be a source of pride and deception. You are not a servant, but a son and an heir of God. When Paul refers to himself as a bond-servant of Christ, he is describing his ministry (Rom. 1:1). His identity, and yours, is in his sonship (Rom. 1:7). “For you are all sons of God through faith in Christ Jesus” (Gal. 3:26).

Romans 8:15

For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!”

(a) A spirit of slavery is behind the demonic attractions of license and legalism. The licentious spirit says, “If it feels good, do it,” while the legalistic spirit says, “If it makes you good, do it.” Submitting to either temptation will leave you enslaved and fearful.

(b) Leading to fear again. Fear and anxiety are the fruit of walking after the flesh. The religious legalist worries, “Have I done enough?” while the licentious sinner wonders, “How could God forgive me?” Both are insecure, and neither has any peace.

(c) Received; see entry for Rom. 5:17.

(d) Received a Spirit of adoption. A sign of the indwelling Spirit is that we see God as our heavenly Father (see Gal. 4:5–6). God is not a judge to fear or a distant and capricious deity. He is our loving Father who hears the cries of his children and provides for our needs (Matt. 6:33).

(e) Adoption as sons. You are no longer a slave but an adopted son with all the rights and privileges that entails.

Why sons and not children of God (as in verse 16)? In Roman times, powerful men often adopted young men to make them their heirs. About a hundred years before Paul wrote his letter to the Romans, Julius Caesar posthumously adopted his nephew, Gaius Octavius. With Caesar’s name, estate, and the command of his legions, Gaius was put on a fast track to royalty and eventually became the emperor Augustus. This is the type of adoption that Paul has in mind. As adopted sons, we inherit a new name and the resources of heaven (Rom. 8:17). Whether we are male or female, we are destined to reign in life through Christ Jesus (Rom. 5:17).

(f) We cry out. “We cry” suggests a boldness that comes from familiarity. “Father, I need you!” There is nothing timid in the petition of a child who knows they are dearly loved by their Father.

(g) Abba is the Aramaic word for “father.” It is a word of familial intimacy, not unlike Papa (which is how some Bibles translate it). Abba is also a word uniquely associated with prayer. On each of the three occasions Abba appears in the Bible, it is in the context of crying out to God in prayer (Mark 14:36, Gal. 4:6).

Romans 8:16


The Spirit Himself testifies with our spirit that we are children of God,

(a) The Spirit himself testifies. The world will label and diminish you, but the Holy Spirit always seeks to reveal your true identity as a child of God.

(b) Testifies with our spirit. Spiritual truth is received in our spirits.

The Holy Spirit communicates with us in many ways—through intuition, revelation, visions, and stirrings—using diverse means such as the Bible, sermons, poetry, movies, songs, thoughts, and the wonders of creation. However, his words are always received in our spirits. Our spirits resonate when the Spirit of truth speaks, testifying that his words are true (John 16:13).

(c) Spirit… spirit; see entry for Rom. 8:9.

(d) Children of God. We are no longer the enslaved children of Adam; we are the dearly loved children of God (Eph. 5:1, 1 John 3:1).

When you know who your Father is, you will know who you are. You will have the confidence to live a full and free life unencumbered by fear. You will bring your cares and concerns to your Father because if it matters to you, it matters to him.

Although God is known as the Father of creation (Acts 17:29, 1 Cor. 8:6, Eph. 3:15), the phrase “children of God” usually refers to believers. We were adopted into his family when we put our faith in Christ Jesus (Rom. 8:15, Gal. 3:26, 4:5). See entry for Children of God.

Romans 8:17

and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.

(a) Heirs of God. To be an heir of God is to be an heir of all things (Rom. 8:32). No place in the universe falls outside your inheritance.

Those who see themselves as servants instead of sons have trouble receiving from their heavenly Father. Like the elder brother in the parable, they’re working like slaves, and they expect God to reward them for their service. They don’t hear the Father say, “Everything I have is yours” (Luke 15:31). If we Christians knew how rich we are in God, we would stop slaving for wages and rewards. Instead, we would thank God for every blessing and privilege that is ours in Christ. And then we would tell all the prodigals the good news so they could come home and join the party.

(b) Fellow heirs with Christ. In Christ we are heirs of God himself (Rom. 8:17), heirs of the kingdom (Col. 1:12, James 2:5), heirs of the earth (Matt. 5:5, Rom. 4:13), heirs of salvation (Heb. 1:14), heirs of eternal life (Matt. 19:29, Mark 10:17, Eph. 1:14, Tit. 3:7), heirs of God’s promises (Heb. 6:12, 17), heirs of a blessed and gracious life (Eph. 1:3, 1 Pet. 3:7, 9), and heirs of all things (John 17:10, Heb. 1:2, Rev. 21:7).

See entry for Inheritance.

(c) With Christ. Again, Paul gives us a wonderful affirmation of our unbreakable union with the Lord. See entry for Rom. 6:8.

(d) If indeed we suffer with him. Paul is not saying we have to suffer to earn glory. He’s saying, “If you are suffering for being a Christian, rejoice!” The early Christians counted it a privilege to suffer for the name of Christ, and so did Paul (Php. 3:10, Col. 1:24).

(e) Be glorified with him. If we have been baptized with Christ into his death and buried with him (Rom. 6:3–4), we can be sure that we will be clothed in a glorious new body when he returns (1 Cor. 15:43, 49).

(f) Glorified; see entry for Rom. 8:30.

Romans 8:18

For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.

(a) Consider; see entry for Rom. 6:11.

(b) The sufferings … the glory. Just as the pain of labor is inferior to the joy that accompanies the birth of a child, the trials and tribulations of this life cannot compare to the radiant beauty and splendor that will be revealed in us when Christ returns.

(c) The glory that will be revealed to us is the restoration of all things that will culminate with the Lord’s glorious return (Eph. 1:10, 4:30, Tit. 2:13). On that day, all wrongs will be put right, and we will be clothed in immortality (1 Cor. 15:52–53, Php. 3:21).

In the following verses, Paul sketches a vision of God’s rescue plan for creation. It is not a vision of disembodied Christians escaping to heaven. It is a picture of creation being released from its captivity to sin and benefitting from the glorious unveiling of the children of God.

Romans 8:19

For the anxious longing of the creation waits eagerly for the revealing of the sons of God.

(a) Anxious longing may not be the best translation. The original noun apokaradokia means “watching with intense anticipation.” Creation watches and waits with eager anticipation for the glorious unveiling of God’s sons. When the sons of God are unveiled, creation will be set free from its bondage to corruption (verse 21).

(b) Creation implies the created order: heaven, earth, and everything God made. From the context, it’s clear that Paul is referring to the world that was enslaved to corruption after Adam’s disobedience (see next two verses).

(c) The revealing of the sons of God, in its fullest sense, will take place at the end of the age when Jesus returns, and we are clothed with resurrection bodies (1 John 3:2). Yet, in another sense, we have already been glorified with Christ (verse 30). We are one with the Lord, and as he is—righteous, holy, and seated in heavenly places—so are we in this world (Eph. 2:6, 1 John 4:17).

(d) The sons of God; see entry for Rom. 8:14.

Romans 8:20

For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope

(a) Creation; see previous verse.

(b) Creation was subjected to futility. Creation suffered on account of humanity’s sin.

Humans were entrusted with being stewards of God’s creation. But we turned our backs on God and worshiped creation (Rom. 1:23–25). The consequences were catastrophic. Humanity and nature turned on each other, and the result was disease, crop failures, starvation, desertification, deforestation, pollution, and extreme weather events. To satisfy our greed, we slaughtered entire species, made the air unbreathable, ruined the soil, destroyed coral reefs, filled the oceans with plastic, and wiped out indigenous cultures.

After the Fall of Man, humans went from earth’s rightful rulers to its most terrifying occupants. There was no animal we could not hunt to extinction and no ecosystem we would not pillage for our greed. After the flood, God told Noah, “The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky” (Gen. 9:2).

(c) Futility. The original noun mataiotēs, means “vanity, uselessness, or frustration.” On account of humanity’s sin, creation was held back from God’s original purpose. A world that was meant to be filled with the knowledge of God’s glory became cursed and chaotic.

(d) Him who subjected it. The curse that fell on creation was God’s judgment for Adam’s sin (Gen. 3:17–19).

(e) In hope. God’s judgment did not leave us hopeless and in despair. While outlining the consequences of our sin, God declared that from Eve would come a Savior who would tread on the head of our enemy (Gen. 3:15).

There is hope for the world. Manmade religion teaches that the world will ultimately burn and be destroyed, but the earth is our God-given home (Ps. 115:16). God’s plan is not to shift humanity to heaven but to bring heaven to earth. Jesus prayed, “Let your kingdom come, let your will be done on earth as it is in heaven” (Matt. 6:10). Adam’s sin subjected creation to futility and slavery, but Christ’s redemption will bring deliverance and healing to the whole created order.

Romans 8:21

that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.

(a) Creation; see entry for Romans 8:19.

(b) Slavery to corruption. On account of humanity’s sin, creation became subject to death and decay.

(c) Set free… freedom. Like the children of God, creation will be freed from its bondage to sin, and there will be no more curse (Rev. 22:3). The deserts will blossom as the prophets foretold, and the wolf will lie down with the lamb (see Is. 11:6, 35:1–2, Eze. 36:34–35).

In the beginning, heaven and earth were united under God’s reign. But Satan’s fall and man’s rebellion drove a wedge between here and there. Now we live in a world of struggle and discord. Humanity is destroying itself and its home, and creation groans under the influence of sin. But Jesus is making all things new (Rev. 21:5), and under his headship, heaven and earth will be reunited (Col. 1:16–17, 20). The new heavens and the new earth will be the home of righteousness, populated by a new humanity (Eph. 2:15, 2 Pet. 3:13).

(d) Freedom will come to creation when the children of God are fully revealed and clothed in glory (verse 19).

(e) The glory. Paul describes a glory that is revealed to us (the restoration of all things; see verse 18), and a glory that is revealed in us (the first fruits of the Spirit; verse 23).

(f) The children of God. Believers; see entry for Rom. 8:16.

Romans 8:22

For we know that the whole creation groans and suffers the pains of childbirth together until now.

(a) Creation; see entry for Romans 8:19.

(b) Creation groans and suffers. Just as Israel groaned under the heavy burden of slavery (Ex. 2:23–24), creation groans under the bondage of sin.

(c) Groan. The original verb systenazō is made up of the words syn (“together”) and stenázō (“groaning, sighing, lamenting”). Creation’s cry is a collective cry.

(d) The pains of childbirth. It is as if all creation were crying, “How long before we are delivered from bondage into the freedom of the new creation?”

Romans 8:23

And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.

(a) Having the first fruits of the Spirit. Our spirits have been joined to the Holy Spirit, who is a pledge or deposit, guaranteeing what is to come (2 Cor. 5:5). We are complete in Christ, but we still await the redemption of our bodies.

(b) We ourselves groan or murmur or sigh with an expectation akin to pregnancy as we await our resurrection bodies. “For indeed in this house we groan, longing to be clothed with our dwelling from heaven” (2 Cor. 5:2).

(c) Waiting eagerly; see entry for Romans 8:25.

(d) Adoption as sons. We have received the Spirit of adoption, and we are already sons of God (verse 15). But our adoption will not be fully realized until we receive our glorified bodies. When that happens we will be clothed in immortality just like Jesus (verse 29).

(e) The redemption of our body. One day, we will be clothed with bodies that cannot be touched or tempted by sin (1 Cor. 15:52–55, Heb. 2:14–15).

Our earthly bodies connect us to a world ravaged by sin. Through our natural senses, we are exposed to temptation, and our bodies remain subject to death and decay (Rom. 6:12, 8:10, 2 Cor. 5:4). But when he returns, the Lord “will transform the body of our humble state into conformity with the body of his glory” (Php. 3:21). We will get new and glorious bodies where sin will have no access at all. Our resurrection bodies will be totally free from the presence and corruption of sin.

Romans 8:24

For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees?

(a) Hope. The one hope that unites believers is our confident expectation regarding the Lord’s return and the eternal age to follow. This glorious hope, which is also known as “the hope of his calling” (Eph. 1:18) and “the hope of glory” (Col. 1:27), includes the hope of salvation (1 Th. 5:8), resurrection (1 Cor. 15:19–22), the redemption of our bodies (Rom. 8:23), eternal life (Tit. 1:2, 3:7), a glorious inheritance (Eph. 1:18), and the restoration of all things (Acts 3:21, Eph. 1:10).

(b) We have been saved. Elsewhere Paul writes of the hope of salvation (1 Th. 5:8) and the hope of eternal life (Tit. 1:2, 3:7), as though our salvation wasn’t a done deal. But since this hope is based on the unbreakable promises of God, Paul can speak of our salvation in the past tense, as he does here. If God has saved you, you are well and truly saved.

(c) Saved. Rescued from sin, death, and the slavery of this present age; see entry for Rom. 5:9.

(d) Hope that is seen is not hope. Hope is not wishful thinking. Hope is a rope that links us to a truth not yet experienced. There is no greater Truth to which you can affix your hope rope than the God of hope (Rom. 15:13). At one time, we were “without hope and without God,” but “on him we have set our hope” (Eph. 2:12, 2 Cor. 1:9–10).

Romans 8:25

But if we hope for what we do not see, with perseverance we wait eagerly for it.

(a) What we do not see. Our flesh relies on our natural senses, including sight, but our spirit sees with the eyes of hope. Hope is knowing and relying on the promises and righteous character of God.

(b) With perseverance. Hope gives us strength and helps us endure. If you’re going through hard times, you need hope. If you’ve heard a bad report, hold onto your hope. When your hope rope is hitched to the God of hope, there’s nothing you can’t endure.

Those who have been disappointed may be tempted to view hope as a bad thing. But the quality of your hope depends on the truth to which it is linked. Put your hope in frail people, and you will be disappointed. But put your hope in God, and he will never let you down.

(c) We wait eagerly. In his eschatological parables, Jesus told stories of masters, noblemen, and bridegrooms being gone “a long time” (Matt. 24:48, 25:5, 25:19). Since Jesus has been gone a long time, he exhorts us to “be like servants waiting for their master” (Luke 12:36). The need to wait is echoed by the epistle writers. “Wait eagerly for our adoption as sons” (Rom 8:23); “We eagerly await a Savior” (Php. 3:20); “Be patient brethren, until the coming of the Lord. The farmer waits…” (Jas. 5:7); “Wait for the mercy of our Lord Jesus Christ to bring you to eternal life” (Jude 1:21).

We are encouraged to wait patiently and eagerly for the Lord’s return. We are to be watchful and ready, but that doesn’t mean we put life on hold. Plant trees, raise families, and do whatever God put you on this earth to do. Invest, build, dig deep, and go long. Let your light shine so others may praise your Father in heaven.

Romans 8:26

In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words;

(a) The Spirit also helps. You have a great Helper to go with your good hope. The Holy Spirit is not a fault-finder who condemns you for your mistakes. He is the Comforter and the Encourager who gives you grace in your hour of need.

(b) Helps our weakness. The Holy Spirit helps us when we are broken, discouraged, clueless, in despair, infirm, weary, and ailing. You will never have a need greater than his ability to help.

(c) We do not know how to pray as we should. We pray based on our limited understanding of our circumstances, but the Holy Spirit has the complete picture. He helps us to pray for things we don’t yet know or see.

(d) The Spirit himself intercedes for us. The Holy Spirit fills in the gaps in our prayers. You may not know what or how to pray, but you can trust the Holy Spirit to help you. He aligns our prayers with the Father’s will (see next verse). If you have experienced God answering a prayer that you have not prayed, you have benefited from the Spirit’s intercession.

(e) Intercedes. To intercede is to plead or make an appeal on behalf of another. The original verb hyperentygchanō is a compound word made up of the words entygchanō (intercede) and hyper (super). The Holy Spirit is our super-interceder. When we pray with our little voices, he thunders alongside with his mighty voice.

(f) With groanings too deep for words. Creation groans (verse 22), we groan (verse 23), and the Spirit groans because the world is not as it should be. Creation is enslaved, our friends and families are hurting, and our bodies are failing with age (2 Cor. 5:4). We groan for all that is wrong with the world, and we yearn for the restoration of all things.

The Spirit groans because he cares for you. He knows the trials you are going through and the glory that is coming. He groans as if in the pains of labor until Christ is fully revealed in you (Gal. 4:19).

Romans 8:27

and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.

(a) He who searches the hearts. In the Old Testament, God is revealed as the Searcher of Hearts (1 Sam. 16:7, 1 Kgs. 8:39, Ps. 139:1–2). “I, the Lord, search the heart, I test the mind” (Jer. 17:10). God knows our hearts better than we do. The One who knitted us together knows our deepest desires and longings.

(b) Knows what the mind of the Spirit is. God the Father knows your needs because the Holy Spirit speaks for you. When we pray, the God in us (the indwelling Spirit of God) speaks to the God above us (the Searcher of Hearts), and the result is we are heard (1 John 5:14).

(c) Intercedes; see previous verse.

(d) Saints; see entry for Rom. 1:7.

(e) According to the will of God. The Holy Spirit’s intercession is always aligned with the will of God.

The will of God is incomprehensible to the natural mind (1 Cor. 2:14). But the Holy Spirit knows God’s will and reveals it to us through our spirits. When we walk in our natural understanding, we may miss the path. But when we walk (and pray) in step with the Spirit, we can be confident that we are walking (and praying) according to God’s will.

Romans 8:28

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.

(a) God causes all things. Some believe that God is the ultimate cause of all things and, therefore, partially responsible for the evil and suffering in the world. “God gave me cancer.” “God took my baby.” “God sent a hurricane.” This misrepresents the character of God. Paul has just spent several chapters linking death (in all its forms) to sin and sin to human activity. God is not the author of evil. He cannot give what he does not have, and no evil dwells in him (see Ps. 5:4). He is the shadowless Father of Lights (Jas. 1:17). While bad things may have a hundred causes, God is not one of them.

Further reading: “Does God cause all things?”

(b) God causes all things to work together for good. God’s got this. You can be confident that the Great Redeemer can take the broken shards of your life and make something beautiful.

When you go through trials and tribulations, you can be confident that God will bring good out of your situation. Joseph was sold into slavery, and Moses was a fugitive. Their lives were over, except God had other plans. What men meant for evil, God repurposed for good.

(c) All things. No situation is beyond the reach of God’s super-abounding grace.

“All things” includes bad days, sinning weeks, backslidden months, and wasted years. “All things” include disease, despair, depression, and death. To the Christian who has lost her hope, her way, and her faith, God says, “We are not done. Things will work out.” God never robs us or makes us sick, but he works through our hurts to draw us to himself and reveal his glory in our brokenness.

(d) To those who love God. Believers.

(e) Those who are called. Believers; see entry for Rom. 1:6.

(f) His purpose. God’s purpose, a.k.a. the mystery of his will, a.k.a. the restoration of all things, is to reconcile all things in heaven and earth under the headship of his Son (Acts 3:21, Eph. 1:9–10). God’s purpose is not merely to rescue you; he plans to restore all that was lost. In the eternal age of the new creation, there will be healing, harmony, and everlasting peace (2 Pet. 3:13). Everything in the spiritual and physical realms will be made new and filled with the presence of God.

Romans 8:29

For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;

(a) Those whom he foreknew. God knew in advance who would respond to his call and be saved.

(b) Predestined means predetermined. It does not mean that God chooses some and rejects others. It means God had a plan (Eph. 1:5).

The original word for “predestined” (proorizō) is made up of two words: pro, meaning “fore,” and horizō, meaning “to mark out the boundary or horizon.” The God who sees the end from the beginning knew who would respond to his call. Before time began, he wrote their names in the Book of Life (Rev. 13:8).

Some say that we are unable to move towards salvation. “Being dead in sin, we can’t do a thing. It is all God.” Salvation is indeed all God, but it is still up to us to repent and believe the good news (Mark. 1:15). Those who put their faith in the Lord cross over from death to new life (John 5:24).

(c) Conformed to the image of his Son. Your God-given destiny is to be like Jesus. In many respects, you are already just like Jesus. You are as holy, righteous, and pleasing to God as he is. “As he is, so are we in this world” (1 John 4:17). But one day, we will be glorified like Christ and clothed with immortality.

(d) The firstborn. Just as Adam was the first human, Jesus is the firstborn of the new creation. In a sense, he is the eldest brother in the ever-growing family of God (of which you are a part).

(e) Many brethren or many sons of God. God wants a big family, and the bigger, the better.

Romans 8:30

whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

(a) Predestined; see previous verse.

(b) He called. God calls everyone to repentance (Acts 17:30). Some people like to say they found God. It is more accurate to say they responded to his call.

In the first half of Romans, Paul highlights the call of God that goes out to both Jews and Gentiles (Rom. 9:24–26). You are “the called of Jesus Christ” (Rom. 1:6), “called as saints” (Rom. 1:7). But in the second half of Romans, Paul highlights our call to God. “Whoever calls on the name of the Lord will be saved” (Rom. 10:13). The Lord abounds in riches for all who call on him (Rom. 10:12), but how will they call if they have not heard (Rom. 10:14)? Believers are those who, having heard the call of God, call to God and are saved.

(c) Justified. To be justified means God has judged you not guilty of sin; See entry for Rom. 3:24.

(d) He also glorified. God called, justified, and glorified you. Even though we are still awaiting the redemption of our bodies (verse 23), Paul speaks as if we have been glorified already. The process has certainly begun. God has lifted us from the miry clay and seated us in heavenly places. He has turned the sinner into a saint and the slave into a son. He has adopted the orphan and made them a co-heir with Christ. The glorious unveiling of the sons of God is well and truly underway.

(e) Glorified. To glorify means to honor, magnify, and celebrate. Just as it is the delight of the Son to glorify the name of the Father (John 12:28), it is the Father’s delight to glorify his children. God’s plan is for you to shine!

Romans 8:31

What then shall we say to these things? If God is for us, who is against us?

(a) What then shall we say to these things? “What does this good news mean for us?”

The claims of the gospel are wondrous: God frees us from sin (Rom. 8:2), he raises us from the dead (Rom. 8:11), and he adopts us as sons and makes us his heirs (Rom. 8:17). Paul unpacks these claims by asking five questions: Who can be against us (this verse)? What good thing will God withhold from us (verse 32)? Who can accuse us (verse 33)? Who can condemn us (verse 34)? Who can separate us from God’s love (verse 35)?

(b) God is for us. Your heavenly Father is totally committed to your success.

Some fear that God is against us, but the Scriptures declare that he is for us (Ps. 56:9, 118:6). Knowing that God is on your side and you can’t lose gives you confidence to take risks. You’ll walk into the lion’s den with a holy swagger and face the furnace without fear. You will say, “God is with me, I will not be burned” (see Is. 43:2). Sons and daughters who are supercharged by their Father’s favor shine like stars (see Php. 2:15). Elevated by his love they mount up with wings like eagles.

Further reading: “Acceptance elevates us”

(c) Who is against us? No one, obviously, because anyone who picks on you is picking on a child of God. This does not mean you won’t encounter opposition. But those who oppose God’s children are picking a fight they cannot win. Those who rise against you will come from one direction and flee in seven (Deut. 28:7).

Romans 8:32

He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?

(a) Did not spare his own Son. Jesus is the proof that God loves us unconditionally and without regard for what we have done. While we were sinners, Christ died for us (Rom. 5:8).

(b) Delivered him over for us all. Jesus is not merely the Jews’ Savior but the Savior of the whole world (1 John 4:14). This is not news for us, but it was radical when Jesus first announced it. “God sent his Son so that the world might be saved through him” (see John 3:17).

(c) Freely give. These two words are translated from the Greek verb charizomai, which means “to show favor or kindness.” The original word is closely related to the word that means grace (charis). All of God’s gifts come to us freely by grace. A God who gives us his greatest treasure—his Son—will withhold nothing from us. Every spiritual blessing is ours in Christ (Eph. 1:3).

(d) All things. Paul’s letter to the Romans could be called the Christmas Epistle because it’s full of gifts. Some of the gifts Paul mentions include: justification (Rom. 3:24), righteousness (Rom. 5:17), eternal life (Rom. 6:23, 8:11), perseverance (Rom. 15:5), spiritual gifts (Rom. 1:11, 12:6), and the Holy Spirit (Rom. 5:5). There is no good thing that God withholds from us (see Ps. 84:11).

Romans 8:33

Who will bring a charge against God’s elect? God is the one who justifies;

(a) Who will bring a charge? Any accusations against you come from one of three sources: your conscience, the devil, or the world. You can be sure that no accusation comes from the One who is for you and justifies you.

God’s throne is a place of grace, not judgment (Heb. 4:16). Should any accusations come against you, you can be confident that a mighty Advocate will speak in your defense (see next verse).

(b) Charge. The original verb egkaleo means “accuse.” It’s what Paul’s enemies often did to him (e.g., Acts 23:28–29, 26:2, 7).

(c) God’s elect are the believers.

The original adjective eklektos means “chosen.” “Many are called, but few are chosen,” said Jesus (Matt. 22:14). God’s call goes out to all, but not all respond. Those who do are called the elect or the chosen of God (Col. 3:12). “For you are a chosen generation” (1 Pet. 2:9). Paul is saying, “Who would dare to bring an accusation against those whom God chooses?”

Further reading: “Who are ‘the elect’?”

(d) God is the one who justifies. God is in the justifying business, not the judging business (John 3:17). He doesn’t condemn you for being wrong, but he removes all your sins, declares you innocent, and adopts you into his family. What a wonderful God we serve!

Romans 8:34

who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.

(a) Who is the one who condemns? Since God is for you, no one can condemn you or bring a successful charge against you (Rom. 8:1, 33). In Christ, you are eternally unpunishable and uncondemnable.

(b) Christ Jesus … who died. If Jesus died for you, you can be sure he loves you and will defend you against all accusations.

(c) Who was raised. Christ’s resurrection proves that your sins have been done away with, and you have been made eternally right with God (Rom. 4:25).

(d) Raised; see entry for Rom. 4:24.

(e) At the right hand of God. You have a Friend in high places.

All through the New Testament, we are told that the One who was rejected by men has been exalted to the right hand of God (Matt. 22:44, 26:64, Mark 12:36, 14:62, 16:19, Luke, 20:42, 22:69, Acts 2:25, 33, 34, 5:31, 7:55, 56, Rom. 8:34, Eph. 1:20, Col. 3:1, Heb. 1:3, 13, 8:1, 10:12, 12:2, 1 Pet. 3:22).

The Son shares his Father’s throne; see entry for Matt. 22:44.

(f) Who also intercedes for us. When you know who is speaking for you, you will not fear those who are accusing you. Jesus Christ is our great high priest and advocate who speaks to God on our behalf (Heb. 7:25, 1 John 2:1). “The Lord is the defense of my life. Whom shall I dread?” (Ps. 27:1).

Jesus intercedes or defends you when you are being condemned and accused. That means he speaks for you even when you sin. If the Holy Spirit intercedes to keep us in the will of God (verse 27), the Son of God intercedes when we have strayed off course. What a wonderful picture of the multifaceted love of God. Truly, God loves us through thick and thin, in good times and bad.

(g) Intercedes. To intercede is to plead or make an appeal on behalf of another; see entry for Romans 8:27.

Romans 8:35

Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

(a) Who will separate us from the love of Christ? No one can come between you and Christ’s love for you. If all the lawyers of the world were to present undeniable evidence of your wrongdoing and wretchedness, your Savior would still love you, defend you, and say, “You are mine.” If you were the only sinner who ever lived, he would still go to the cross for you. The Good Shepherd will always come for the one lost sheep.

(b) The love of Christ. Paul has extolled the love of God (Rom. 5:5), and now he lauds the love of Christ. There is no difference. The love of the Father is revealed to us through his Son (John 3:16, 17:26, Rom. 5:8, 1 John 4:9–10).

(c) Tribulation or distress. Trouble or difficulty can arise from persecution, hunger, extreme poverty (nakedness), danger, and martyrdom (sword). Just as there is no who, there is no what that can come between you and the love of Christ.

Romans 8:36

Just as it is written,
“FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG;
WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.”

(a) Just as it is written. The “sheep to be slaughtered” quote comes from Psalm 44:22.

(b) Death all day long. Paul alludes to the persecution he experienced from time to time (e.g., beatings, floggings, stonings; see 2 Cor. 11:23–27). These brutal trials felt like a death sentence (2 Cor. 1:9).

(c) Considered; see entry for Rom. 6:11.

Romans 8:37

But in all these things we overwhelmingly conquer through Him who loved us.

(a) In all these things. In all these trials and hardships that we face.

(b) We overwhelmingly conquer through him who loved us. A better translation might be, “We are more than conquerors.” The original verb hypernikaō is a compound word that literally means hyper-victory. God does not merely give us the victory; he gives us a glorious, overwhelming hyper-victory. With God on your side, how can you lose?

A conqueror has to fight to get the victory, but we are more than conquerors because Christ has won the war. You are not “a cancer survivor” or “a victim of domestic abuse/depression/anxiety.” Those enemies don’t define you because you are more than a conqueror. You are not a rape victim; you are a daughter of the Most High. You are not a struggling addict; you’re a son of the King. When we stand on the victory that Christ has won, we can overcome life’s trials. Jesus has overcome; our part is to receive the benefits and say, “Thank you, Lord!”

Romans 8:38-39

For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord

(a) I am convinced means “I am confident, certain, and fully persuaded beyond all doubt.” You can be 100 percent convinced that God loves you with a love that never ends, never fades, and never fails.

God does not abandon you when you lose your way; he rescues you. God does not condemn you when you stumble in sin; he justifies you. God does not leave you when you go through trials; he reveals himself to you. “Though you walk through the fire, I am with you. Though you make your bed in the depths, I am with you” (Ps. 139:8, Is. 43:2). Nothing can separate you from your Father’s love (John 10:29).

(b) Neither death, nor life. Nothing in our human experience can take us beyond his love. “To live is Christ and to die is gain” (Php. 1:21).

(c) The love of God. Our heavenly Father has bound himself to us in cords of love that can never be broken.

(d) Which is in Christ Jesus. All of God’s grace, kindness, and love are lavished upon us in our union with the Lord; see entry for Rom. 8:1.

(e) Christ Jesus; see entry for Rom. 1:1.

(f) Lord; see entry for Rom. 1:4.

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2 comments

  1. This is from Romans 8:10:
    (e) Because of righteousness. You will never fully enjoy the life God has for unless you receive the gift of his righteousness.

    You left out YOU between FOR and UNLESS.

    Reply

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