‏ Romans 6

 What shall we say then? ( τ ουν ερουμεν? ). "A debater's phrase" (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace.

 Shall we continue in sin? ( επιμενωμεν τη αμαρτιαι? ). Present active deliberative subjunctive of  επιμενω, old verb to tarry as in Ephesus (1Co 16:8) with locative case. The practice of sin as a habit (present tense) is here raised.

 That grace may abound ( ινα η χαρις πτεοναση ). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought ( μη γενοιτο ) and yet Paul faced it. There are occasionally so-called pietists who actually think that God's pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

 Died to sin ( απεθανομεν τη αμαρτια ). Second aorist active of  αποθνησκω and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative ( οιτινες, we the very ones who).

 How ( πως ). Rhetorical question.

 Were baptized into Christ ( εβαπτισθημεν εις Χριστον ). First aorist passive indicative of  βαπτιζω. Better, "were baptized unto Christ or in Christ." The translation "into" makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian.  Εις is at bottom the same word as  εν. Baptism is the public proclamation of one's inward spiritual relation to Christ attained before the baptism. See on Ga 3:27 where it is like putting on an outward garment or uniform.

 Into his death ( εις τον θανατον αυτου ). So here "unto his death," "in relation to his death," which relation Paul proceeds to explain by the symbolism of the ordinance.

 We were buried therefore with him by means of baptism unto death ( συνεταφημεν ουν αυτω δια του βαπτισματος εις τον θανατον ). Second aorist passive indicative of  συνθαπτω, old verb to bury together with, in N.T. only here and Col 2:12. With associative instrumental case ( αυτω ) and "by means of baptism unto death" as in verse 3.

 In newness of life ( εν καινοτητ ζωης ). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse 1), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

 For if we have become united with him by the likeness of his death ( ε γαρ συμφυτο γεγοναμεν τω ομοιωματ του θανατου αυτου ). Condition of the first class, assumed to be true.  Συμφυτο is old verbal adjective from  συμφυω, to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death.

 We shall be also united in the likeness of his resurrection ( αλλα κα της αναστασεως εσομεθα ). The conclusion to the previous condition introduced by  αλλα κα as often and  το ομοιωματ (in the likeness) must be understood before  της αναστασεως (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.

 Our old man ( ο παλαιος ημων ανθρωπος ). Only in Paul (here, Col 3:9; Eph 4:22).

 Was crucified with him ( συνεσταυρωθη ). See on Ga 2:19 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when "we died to sin" (verse 1).

 The body of sin ( το σωμα της αμαρτιας ). "The body of which sin has taken possession" (Sanday and Headlam), the body marked by sin.

 That so we should no longer be in bondage to sin ( του μηκετ δουλευειν ημας τη αμαρτια ). Purpose clause with  του and the present active infinitive of  δουλευω, continue serving sin (as slaves). Adds "slavery" to living in sin (verse 2).

 Is justified ( δεδικαιωτα ). Perfect passive indicative of  δικαιοω, stands justified, set free from, adding this great word to death and life of verses 1, 2.

 With Christ ( συν Χριστω ). As pictured by baptism, the crucifixion with Christ of verse 6.

 Dieth no more ( ουκετ αποθνησκε ). "Christ's particular death occurs but once" (Shedd). See Heb 10:10. A complete refutation of the "sacrificial" character of the "mass."

 The death that he died ( ο απεθανεν ). Neuter relative, cognative accusative with  απεθανεν.

 Once ( εφαπαξ ). Once and once only (Heb 9:26f.), not  ποτε (once upon a time).

 The life that he liveth ( ο ζη ). Cognate accusative of the relative.

 Reckon ye also yourselves ( κα υμεις λογιζεσθε ). Direct middle imperative of  λογιζομα and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

 Reign ( βασιλευετω ). Present active imperative, "let not sin continue to reign" as it did once (5:12).

 Mortal ( θνητο ). Verbal adjective from  θνησκω, subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement.

 That ye should obey ( εις το υπακουειν ). With a view to obeying.

 Neither present ( μηδε παριστανετε ). Present active imperative in prohibition of  παριστανω, late form of  παριστημ, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness."

 Instruments ( οπλα ). Old word for tools of any kind for shop or war (Joh 18:3; 2Co 6:7; 10:4; Ro 13:12). Possibly here figure of two armies arrayed against each other (Ga 5:16-24), and see  οπλα δικαιοσυνης below. The two sets of  οπλα clash.

 But present yourselves unto God ( αλλα παραστησατε εαυτους τω θεω ). First aorist active imperative of  παριστημ, same verb, but different tense, do it now and completely. Our "members" ( μελη ) should be at the call of God "as alive from the dead."

 Shall not have dominion ( ου κυριευσε ). Future active indicative of  κυριευω, old verb from  κυριος, "shall not lord it over you," even if not yet wholly dead. Cf. 2Co 1:24.

 What then? ( τ ουν? ). Another turn in the argument about the excess of grace.

 Shall we sin? ( αμαρτεσωμεν? ). First aorist active deliberative subjunctive of  αμαρτανω. "Shall we commit sin" (occasional acts of sin as opposed to the life of sin as raised by  επιμενωμεν τη αμαρτια in verse 1)?

 Because ( οτ ). The same reason as in verse 1 and taken up from the very words in verse 14. Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."

 His servants ye are whom ye obey ( δουλο εστε ω υπακουετε ). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.

 Whereas ye were ( ητε ). Imperfect but no "whereas" in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state.

 To that form of doctrine whereunto ye were delivered ( εις ον παρεδοθητε τυπον διδαχης ). Incorporation of the antecedent ( τυπον διδαχης ) into the relative clause: "to which form of doctrine ye were delivered." See on 5:14 for  τυπον. It is hardly proper to take "form" here to refer to Paul's gospel (2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.

 Ye became servants of righteousness ( εδουλωθητε τη δικαιοσυνη ). First aorist passive indicative of  δουλοω, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.

 I speak after the manner of men ( ανθρωπινον λεγω ). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See 3:5; Ga 3:15 where he uses  κατα ανθρωπον.

 Because of the infirmity of your flesh ( δια την ασθενειαν της σαρκος υμων ). Because of defective spiritual insight largely due to moral defects also.

 Servants to uncleanness ( δουλα τη ακαθαρσια ). Neuter plural form of  δουλος to agree with  μελη (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends.

 So now ( ουτως νυν ). Now that you are born again in Christ. Paul uses twice again the same verb  παριστημ, to present ( παρεστησατε, παραστησατε ).

 Servants to righteousness ( δουλα τη δικαιοσυνη ). Repeats the idea of verse 18.

 Unto sanctification ( εις αγιασμον ). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on 1Th 4:3; 1Co 1:30. Paul includes sanctification in his conception of the God-kind (1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (6:1-14), by slavery (6:15-23), and by marriage (7:1-6).

 Free in regard of righteousness ( ελευθερο τη δικαιοσυνη ). Ye wore no collar of righteousness, but freely did as ye pleased. They were "free." Note dative case, personal relation, of  δικαιοσυνη.

 What fruit then had ye at that time? ( τινα ουν καρπον ειχετε τοτε? ). Imperfect active, used to have. A pertinent question. Ashes in their hands now. They are ashamed now of the memory of them. The end of them is death.

 Ye have your fruit unto sanctification ( εχετε τον καρπον υμων εις αγιασμον ). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification.

 And the end eternal life ( το δε τελος ζωην αιωνιον ). Note accusative case  ζωην αιωνιον, object of  εχετε (ye have), though  θανατος in contrast above is nominative.

 Wages ( οψωνια ). Late Greek for wages of soldier, here of sin. See on Lu 3:14; 1Co 9:7; 2Co 11:8. Sin pays its wages in full with no cut. But eternal life is God's gift ( χαρισμα ), not wages. Both  θανατος and  ζωην are

 eternal ( αιωνιον ).

‏ Romans 7

 To men that know the law ( γινωσκουσιν νομον ). Dative plural of present active participle of  γινωσκω. The Romans, whether Jews or Gentiles, knew the principle of law.

 A man ( του ανθρωπου ). "The person," generic term  ανθρωπος, not  ανηρ.

 The wife that hath a husband ( η υπανδρος γυνη ). Late word, under (in subjection to) a husband. Here only in N.T.

 Is bound ( δεδετα ). Perfect passive indicative, stands bound.

 By law ( νομω ). Instrumental case.

 To the husband while he liveth ( τω ζωντ ανδρ ). "To the living husband," literally.

 But if the husband die ( εαν δε αποθανη ο ανηρ ). Third class condition, a supposable case ( εαν and the second aorist active subjunctive).

 She is discharged ( κατηργητα ). Perfect passive indicative of  καταργεω, to make void. She stands free from the law of the husband. Cf. 6:6.

 While the husband liveth ( ζωντος του ανδρος ). Genitive absolute of present active participle of  ζαω.

 She shall be called ( χρηματισε ). Future active indicative of  χρηματιζω, old verb, to receive a name as in Ac 11:26, from  χρημα, business, from  χραομα, to use, then to give an oracle, etc.

 An adulteress ( μοιχαλις ). Late word, in Plutarch, LXX. See on Mt 12:39.

 If she be joined ( εαν γενητα ). Third class condition, "if she come to."

 So that she is no adulteress ( του μη εινα αυτην μοιχαλιδα ). It is a fact that  του and the infinitive is used for result as we saw in 1:24. Conceived result may explain the idiom here.

 Ye also were made to the law ( κα υμεις εθανατωθητε ). First aorist indicative passive of  θανατοω, old verb, to put to death (Mt 10:21) or to make to die (extinct) as here and Ro 8:13. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (6:3-6). The relation of marriage is killed "through the body of Christ" as the "propitiation" (3:25) for us. Cf. Col 1:22.

 That we should be joined to another ( εις το γενεσθα ετερω ). Purpose clause with  εις το and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in 1Co 6:13; Ga 4:26. See further Eph 5:22-33.

 That we might bring forth fruit unto God ( ινα καρποφορησωμεν τω θεω ). He changes the metaphor to that of the tree used in 6:22.

 In the flesh ( εν τη σαρκ ). Same sense as in 6:19 and 7:18, 25. The "flesh" is not inherently sinful, but is subject to sin. It is what Paul means by being "under the law." He uses  σαρξ in a good many senses.

 Sinful passions ( τα παθηματα των αμαρτιων ). "Passions of sins" or marked by sins.

 Wrought ( ενεργειτο ). Imperfect middle of  ενεργεω, "were active."

 To bring forth fruit unto death ( εις το καρποφορησα τω θανατω ). Purpose clause again. Vivid picture of the seeds of sin working for death.

 But now ( νυν δε ). In the new condition.

 Wherein we were holden ( εν ω κατειχομεθα ). Imperfect passive of  κατεχω, picture of our former state (same verb in 1:18).

 In newness of spirit ( εν καινοτητ πνευματος ). The death to the letter of the law (the old husband) has set us free to the new life in Christ. So Paul has shown again the obligation on us to live for Christ.

 Is the law sin? ( ο νομος αμαρτια? ). A pertinent query in view of what he had said. Some people today oppose all inhibitions and prohibitions because they stimulate violations. That is half-baked thinking.

 I had not known sin ( την αμαρτιαν ουκ εγνων ). Second aorist indicative of  γινωσκω, to know. It is a conclusion of a second class condition, determined as unfulfilled. Usually  αν is used in the conclusion to make it plain that it is second class condition instead of first class, but occasionally it is not employed when it is plain enough without as here (Joh 16:22, 24). See on Ga 4:15. So as to

 I had not known coveting (lust),  επιθυμιαν ουκ ηιδειν. But all the same the law is not itself sin nor the cause of sin. Men with their sinful natures turn law into an occasion for sinful acts.

 Finding occasion ( αφορμην λαβουσα ). See 2Co 5:12; 11:12; Ga 5:13 for  αφορμην, a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as "occasions" for violating them.

 Wrought in me ( κατειργασατο εν εμο ). First aorist active middle indicative of the intensive verb  κατεργαζομα, to work out (to the finish), effective aorist. The command not to lust made me lust more.

 Dead ( νεκρα ). Inactive, not non-existent. Sin in reality was there in a dormant state.

 I was alive ( εζων ). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd).

 Sin revived ( η αμαρτια ανεζησεν ). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" ( ελθουσης της εντολης, genitive absolute).

 But I died ( εγω δε απεθανον ). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.

 This I found unto death ( ευρεθη μοι--αυτη εις θανατον ). Literally, "the commandment the one for (meant for) life, this was found for me unto death." First aorist (effective) passive indicative of  ευρισκω, to find, not active as the English has it. It turned out so for me (ethical dative).

 Beguiled me ( εξηπατησεν με ). First aorist active indicative of  εξαπαταω, old verb, completely ( εξ ) made me lose my way ( α privative,  πατεω, to walk). See on 1Co 3:18; 2Co 11:3. Only in Paul in N.T.

 Slew me ( απεκτεινεν ). First aorist active indicative of  αποκτεινω, old verb. "Killed me off," made a clean job of it. Sin here is personified as the tempter (Ge 3:13).

 Holy, and righteous, and good ( αγια κα δικαια κα αγαθη ). This is the conclusion (wherefore,  ωστε ) to the query in verse 7. The commandment is God's and so holy like Him, just in its requirements and designed for our good. The modern revolt against law needs these words.

 Become death unto me? ( εμο εγενετο θανατοσ? ). Ethical dative  εμο again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels ( μη γενοιτο ) this suggestion. It was sin that (But sin,  αλλα η αμαρτια ) "became death for me."

 That it might be shown ( ινα φανη ). Final clause,  ινα and second aorist passive subjunctive of  φαινω, to show. The sinfulness of sin is revealed in its violations of God's law.

 By working death to me ( μο κατεργαζομενη θανατον ). Present middle participle, as an incidental result.

 Might become exceedingly sinful ( γενητα καθ' υπερβολην αμαρτωλος ). Second aorist middle subjunctive of  γινομα with  ινα in final clause. On  καθ' υπερβολην, see on 1Co 12:31. Our hyperbole is the Greek  υπερβολη. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.

 Spiritual ( πνευματικος ). Spirit-caused and spirit-given and like the Holy Spirit. See 1Co 10:3f.

 But I am carnal ( εγω δε σαρκινος ειμ ). "Fleshen" as in 1Co 3:1 which see, more emphatic even than  σαρκικος," a creature of flesh."

 Sold under sin ( πεπραμενος υπο την αμαρτιαν ). Perfect passive participle of  πιπρασκω, old verb, to sell. See on Mt 13:46; Ac 2:45, state of completion. Sin has closed the mortgage and owns its slave.

 I know not ( ου γινωσκω ). "I do not recognize" in its true nature. My spiritual perceptions are dulled, blinded by sin (2Co 4:4). The dual life pictured here by Paul finds an echo in us all, the struggle after the highest in us ("what I really wish,"  ο θελω, to practise it steadily,  πρασσω ) and the slipping into doing ( ποιω ) "what I really hate" ( ο μισω ) and yet sometimes do. There is a deal of controversy as to whether Paul is describing his struggle with sin before conversion or after it. The words "sold under sin" in verse 14 seem to turn the scale for the pre-conversion period. "It is the unregenerate man's experience, surviving at least in memory into regenerate days, and read with regenerate eyes" (Denney).

 I consent unto the law ( συνφημ τω νομω ). Old verb, here only in N.T., with associative instrumental case. "I speak with." My wanting ( θελω ) to do the opposite of what I do proves my acceptance of God's law as good ( καλος ).

 So now ( νυν δε ). A logical contrast, "as the case really stands."

 But sin that dwelleth in me ( αλλ' η ενοικουσα εν εμο αμαρτια ). "But the dwelling in me sin." Not my true self, my higher personality, but my lower self due to my slavery to indwelling sin. Paul does not mean to say that his whole self has no moral responsibility by using this paradox. "To be saved from sin, a man must at the same time own it and disown it" (Denney).

 In me ( εν εμο ). Paul explains this by "in my flesh" ( εν τη σαρκ μου ), the unregenerate man "sold under sin" of verse 14.

 No good thing ( ουκ--αγαθον ). "Not absolutely good." This is not a complete view of man even in his unregenerate state as Paul at once shows.

 For to will is present with me ( το γαρ θελειν παρακειτα μο ). Present middle indicative of  παρακειμα, old verb, to lie beside, at hand, with dative  μο. Only here in N.T.

 The wishing is the better self,

 the doing not the lower self.

 But the evil which I would not ( αλλα ο ου θελω κακον ). Incorporation of the antecedent into the relative clause, "what evil I do not wish." An extreme case of this practise of evil is seen in the drunkard or the dope-fiend.

 It is no more I that do it ( ουκετ εγω κατεργαζομα αυτο ). Just as in verse 17, "no longer do I do it" (the real  Εγο, my better self), and yet there is responsibility and guilt for the struggle goes on.

 The law ( τον νομον ). The principle already set forth ( αρα, accordingly) in verses 18, 19. This is the way it works, but there is no surcease for the stings of conscience.

 For I delight in ( συνηδομα γαρ ). Old verb, here alone in N.T., with associative instrumental case, "I rejoice with the law of God," my real self "after the inward man" ( κατα τον εσω ανθρωπον ) of the conscience as opposed to "the outward man" (2Co 4:16; Eph 3:16).

 A different law ( ετερον νομον ). For the distinction between  ετερος and  αλλος, see Ga 1:6f.

 Warring against ( αντιστρατευομενον ). Rare verb (Xenophon) to carry on a campaign against. Only here in N.T.

 The law of my mind ( τω νομω του νοος ). The reflective intelligence Paul means by  νοος, "the inward man" of verse 22. It is this higher self that agrees that the law of God is good (12, 16, 22).

 Bringing me into captivity ( αιχμαλωτιζοντα ). See on this late and vivid verb for capture and slavery Lu 21:24; 2Co 10:5. Surely it is a tragic picture drawn by Paul with this outcome, "sold under sin" (14), "captivity to the law of sin" (23). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds.

 O wretched man that I am ( ταλαιπωρος εγω ανθρωπος ). "Wretched man I." Old adjective from  τλαω, to bear, and  πωρος, a callus. In N.T. only here and Re 3:17. "A heart-rending cry from the depths of despair" (Sanday and Headlam).

 Out of the body of this death ( εκ του σωματος του θανατου τουτου ). So the order of words demands. See verse 13 for "death" which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall 1Ti 1:15 when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long.

 I thank God ( χαρις τω θεω ). "Thanks to God." Note of victory over death through Jesus Christ our Lord."

 So then I myself ( αρα ουν αυτος εγω ). His whole self in his unregenerate state gives a divided service as he has already shown above. In 6:1-7:6 Paul proved the obligation to be sanctified. In 7:7-8:11 he discusses the possibility of sanctification, only for the renewed man by the help of the Holy Spirit.

‏ Romans 8

 Therefore now ( αρα νυν ). Two particles. Points back to the triumphant note in 7:25 after the preceding despair.

 No condemnation ( ουδεν κατακριμα ). As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus ( τοις εν Χριστω Ιησου ). This is Paul's Gospel. The fire has burned on and around the Cross of Christ. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.

 The law of the Spirit of life ( ο νομος του πνευματος της ζωης ). The principle or authority exercised by the Holy Spirit which bestows life and which rests "in Christ Jesus."

 Made me free ( ηλευθερωσεν με ). First aorist active indicative of the old verb  ελευθεροω for which see Ga 5:1. Aleph B have  σε (thee) instead of  με. It matters little. We are pardoned, we are free from the old law of sin and death (7:7-24), we are able by the help of the Holy Spirit to live the new life in Christ.

 That the law could not do ( το αδυνατον του νομου ). Literally, "the impossibility of the law" as shown in 7:7-24, either nominative absolute or accusative of general reference. No syntactical connection with the rest of the sentence.

 In that ( εν ω ). "Wherein."

 It was weak ( ησθενε ). Imperfect active, continued weak as already shown.

 In the likeness of sinful flesh ( εν ομοιωματ σαρκος αμαρτιας ). For "likeness" see Php 2:7, a real man, but more than man for God's "own Son." Two genitives "of flesh of sin" (marked by sin), that is the flesh of man is, but not the flesh of Jesus.

 And for sin ( κα περ αμαρτιας ). Condensed phrase, God sent his Son also concerning sin (our sin).

 Condemned sin in the flesh ( κατεκρινε την αμαρτιαν εν τη σαρκ ). First aorist active indicative of  κατακρινω. He condemned the sin of men and the condemnation took place in the flesh of Jesus. If the article  την had been repeated before  εν τη σαρκ Paul would have affirmed sin in the flesh of Jesus, but he carefully avoided that (Robertson, Grammar, p. 784).

 The ordinance of the law ( το δικαιωμα του νομου ). "The requirement of the law."

 Might be fulfilled ( ινα πλερωθη ). Purpose of the death of Christ by  ινα and first aorist passive subjunctive of  πληροω. Christ met it all in our stead (3:21-26).

 Not after the flesh, but after the Spirit ( μη κατα σαρκα αλλα κατα πνευμα ). The two laws of life ( κατα σαρκα in 7:7-24,  κατα πνευμα 8:1-11). Most likely the Holy Spirit or else the renewed spirit of man.

 Do mind ( φρονουσιν ). Present active indicative of  φρονεω, to think, to put the mind ( φρην ) on. See Mt 16:23; Ro 12:16. For the contrast between  σαρξ and  πνευμα, see Ga 5:16-24.

 The mind ( το φρονημα ). The bent or will of the flesh is death as shown in 7:7-24.

 Life ( ζωη ). In contrast with "death."

 Peace ( ειρηνη ). As seen in 5:1-5.

 Is not subject ( ουχ υποτασσετα ). Present passive indicative of  υποτασσω, late verb, military term for subjection to orders. Present tense here means continued insubordination.

 Neither indeed can it be ( ουδε γαρ δυνατα ). "For it is not even able to do otherwise." This helpless state of the unregenerate man Paul has shown above apart from Christ. Hope lies in Christ (7:25) and the Spirit of life (8:2).

 Cannot please God ( θεω αρεσα ου δυναντα ). Because of the handicap of the lower self in bondage to sin. This does not mean that the sinner has no responsibility and cannot be saved. He is responsible and can be saved by the change of heart through the Holy Spirit.

 Not in the flesh ( ουκ εν σαρκ ). Not sold under sin (7:14) any more.

 But in the spirit ( αλλα εν πνευματ ). Probably, "in the Holy Spirit." It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit.

 If so be that ( ειπερ ). "If as is the fact" (cf. 3:30).

 The Spirit of Christ ( πνευμα Χριστου ). The same as "the Spirit of God" just before. See also Php 1:19; 1Pe 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2Co 3:18 "the Spirit of the Lord." Condition of first class, assumed as true.

 The body is dead ( το μεν σωμα νεκρον ). Has the seeds of death in it and will die "because of sin."

 The spirit is life ( το δε πνευμα ζωη ). The redeemed human spirit. He uses  ζωη (life) instead of  ζωσα (living), "God-begotten, God-sustained life" (Denney), if Christ is in you.

 Shall quicken ( ζωοποιησε ). Future active indicative of  ζωοποιεω, late verb from  ζωοποιος, making alive. See on 1Co 15:22.

 Through his Spirit ( δια του πνευματος ). B D L have  δια το πνευμα (because of the Spirit). Both ideas are true, though the genitive is slightly more probably correct.

 We are debtors ( οφειλετα εσμεν ). See on Ga 5:3; Ro 1:14.

 Not to the flesh ( ου τη σαρκ ). Negative  ου goes with preceding verb and  τη σαρκ, not with the infinitive  του ζηιν.

 Ye must die ( μελλετε αποθνησκειν ). Present indicative of  μελλω, to be about to do and present active infinitive of  αποθνησκω, to die. "Ye are on the point of dying." Eternal death.

 By the spirit ( πνευματ ). Holy Spirit, instrumental case.

 Ye shall live ( ζησεσθε ). Future active indicative of  ζαω. Eternal life.

 Sons of God ( υιο θεου ). In the full sense of this term. In verse 16 we have  τεκνα θεου (children of God). Hence no great distinction can be drawn between  υιος and  τεκνον. The truth is that  υιος is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God's Son (8:3). But in the widest sense all men are "the offspring" ( γενος ) of God as shown in Ac 17:28 by Paul. But in the special sense here only those are "sons of God" who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, "the sons of Abraham" ( υιο Αβρααμ, Ga 3:7), the children of faith.

 The spirit of adoption ( πνευμα υιοθεσιας ). See on this term  υιοθεσια, Ga 4:5. Both Jews and Gentiles receive this "adoption" into the family of God with all its privileges. " Whereby we cry, Abba, Father" ( εν η κραζομεν Αββα ο πατηρ ). See Ga 4:6 for discussion of this double use of Father as the child's privilege.

 The Spirit himself ( αυτο το πνευμα ). The grammatical gender of  πνευμα is neuter as here, but the Greek used also the natural gender as we do exclusively as in Joh 16:13  εκεινος (masculine

 he),  το πνευμα (neuter). See also Joh 16:26 ( ο--εκεινος ). It is a grave mistake to use the neuter "it" or "itself" when referring to the Holy Spirit.

 Beareth witness with our spirit ( συμμαρτυρε τω πνευματ ημων ). See on Ro 2:15 for this verb with associative instrumental case. See 1Jo 5:10f. for this double witness.

 Joint-heirs with Christ ( συνκληρονομο Χριστου ). A late rare double compound, in Philo, an Ephesian inscription of the imperial period (Deissmann, Light from the Ancient East, p. 92), papyri of the Byzantine period. See 8:29 for this idea expanded. Paul is fond of compounds of  συν, three in this verse ( συνκληρονομοι, συνπασχωμεν, συνδοξασθωμεν ). The last (first aorist passive subjunctive of  συνδοξαζω with  ινα (purpose), late and rare, here only in N.T.

 To us-ward ( εις ημας ). We shall be included in the radiance of the coming glory which will put in the shadow the present sufferings. Precisely the same idiom here with  μελλουσαν δοξαν (aorist passive infinitive of  αποκαλυφθηνα ) occurs in Ga 3:23 with  μελλουσαν πιστιν, which see.

 The earnest expectation of creation ( η αποκαραδοκια της κτισεως ). This substantive has so far been found nowhere save here and Php 1:20, though the verb  αποκαραδοκεω is common in Polybius and Plutarch. Milligan (Vocabulary) thinks that Paul may have made the substantive from the verb. It is a double compound ( απο, off from,  καρα, head,  δοκεω, Ionic verb, to watch), hence to watch eagerly with outstretched head.

 Waiteth for ( απεκδεχετα ). See on 1Co 1:7; Ga 5:5 for this rare word (possibly formed by Paul, Milligan). "To wait it out" (Thayer).

 The revealing of the sons of God ( την αποκαλυψιν των υιων του θεου ). Cf. 1Jo 3:2; 2Th 2:8; Col 3:4. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?

 Was subjected ( υπεταγη ). Second aorist passive indicative of  υπατασσω (cf. verse 7).

 To vanity ( τη ματαιοτητ ). Dative case. Rare and late word, common in LXX. From  ματαιος, empty, vain. Eph 4:17; 2Pe 2:18.

 Not of its own will ( ουχ εκουσα ). Common adjective, in N.T. only here and 1Co 9:27. It was due to the effect of man's sin.

 But by reason of him ( αλλα δια τον ). Because of God.

 In hope that ( εφ' ελπιδ οτ ). Note the form  ελπιδ rather than the usual  ελπιδ and so  εφ'.  Hοτ can be causal "because" instead of declarative "that."

 The creation itself ( αυτη η κτισις ). It is the hope of creation, not of the Creator. Nature "possesses in the feeling of her unmerited suffering a sort of presentiment of her future deliverance" (Godet).

 Groaneth and travaileth in pain ( συνστεναζε κα συνωδινε ). Two more compounds with  συν. Both rare and both here alone in N.T. Nature is pictured in the pangs of childbirth.

 The first fruits ( την απαρχην ). Old and common metaphor.

 Of the Spirit ( του πνευματος ). The genitive of apposition. The Holy Spirit came on the great Pentecost and his blessings continue as seen in the "gifts" in 1Co 12-14, in the moral and spiritual gifts of Ga 5:22f. And greater ones are to come (1Co 15:44ff.).

 Even we ourselves ( κα αυτο ). He repeats for emphasis. We have our "groaning" ( στεναζομεν ) as well as nature.

 Waiting for ( απεκδεχομενο ). The same verb used of nature in verse 19.

 Our adoption ( υιοθεσιαν ). Our full "adoption" (see verse 15), "the redemption of our body" ( την απολυτρωσιν του σωματος ημων ). That is to come also. Then we shall have complete redemption of both soul and body.

 For by hope were we saved ( τη γαρ ελπιδ εσωθημεν ). First aorist passive indicative of  σωζω. The case of  ελπιδ is not certain, the form being the same for locative, instrumental and dative. Curiously enough either makes good sense in this context: "We were saved in hope, by hope, for hope" (of the redemption of the body).

 With patience ( δι' υπομονης ). Paul repeats the verb  απεκδεχομα of verse 23.

 Helpeth our infirmity ( συναντιλαμβανετα τη ασθενεια ημων ). Present middle indicative of  συναντιλαμβανομα, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, Light, etc., p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and Lu 10:40 in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late.

 How to pray ( το τ προσευξωμεθα ). Articular clause object of  οιδαμεν (we know) and indirect question with the deliberative aorist middle subjunctive  προσευξωμεθα, retained in the indirect question.

 As we ought ( καθο δε ). "As it is necessary." How true this is of all of us in our praying.

 Maketh intercession ( υπερεντυγχανε ). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but  εντυγχανω occurs in verse 27 (a common verb). It is a picturesque word of rescue by one who "happens on" ( εντυγχανε ) one who is in trouble and "in his behalf" ( υπερ ) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

 He that searcheth ( ο εραυνων ). God (1Sa 16:7).

 According to the will of God ( κατα θεον ). See 2Co 7:9-11 for this phrase  κατα θεον (according to God). The Holy Spirit is the "other Paraclete" (Joh 14:16) who pleads God's cause with us as Christ is our Paraclete with the Father (1Jo 2:1). But more is true as here, for the Holy Spirit interprets our prayers to God and "makes intercession for us in accord with God's will."

 All things work together ( παντα συνεργε ). A B have  ο θεος as the subject of  συνεργε (old verb, see on 1Co 16:16; 2Co 6:1). That is the idea anyhow. It is God who makes "all things work together" in our lives "for good" ( εις αγαθον ), ultimate good.

 According to his purpose ( κατα προθεσιν ). Old word, seen already in Ac 27:13 and for "shewbread" in Mt 12:4. The verb  προτιθημ Paul uses in 3:24 for God's purpose. Paul accepts fully human free agency but behind it all and through it all runs God's sovereignty as here and on its gracious side (9:11; 3:11; 2Ti 1:9).

 Foreknew ( προεγνω ). Second aorist active indicative of  προγινωσκω, old verb as in Ac 26:5. See Ps 1:6 (LXX) and Mt 7:23. This fore-knowledge and choice is placed in eternity in Eph 1:4.

 He foreordained ( προωρισεν ). First aorist active indicative of  προοριζω, late verb to appoint beforehand as in Ac 4:28; 1Co 2:7. Another compound with  προ- (for eternity).

 Conformed to the image ( συμμορφους της εικονος ). Late adjective from  συν and  μορφη and so an inward and not merely superficial conformity.  Εικων is used of Christ as the very image of the Father (2Co 4:4; Col 1:15). See Php 2:6f. for  μορφη. Here we have both  μορφη and  εικων to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny.

 That he might be ( εις το εινα αυτον ). Common idiom for purpose.

 First born among many brethren ( πρωτοτοκον εν πολλοις αδελφοις ). Christ is "first born" of all creation (Col 1:15), but here he is "first born from the dead" (Col 1:18), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.

 Called ( εκαλεσεν )

 --Justified ( εδικαιωσεν )

 --Glorified ( εδοξασεν ). All first aorist active indicatives of common verbs ( καλεω, δικαιοω, δοξαζω ). But the glorification is stated as already consummated (constative aorists, all of them), though still in the future in the fullest sense. "The step implied in  εδοξασεν is both complete and certain in the Divine counsels" (Sanday and Headlam).

 For these things ( προς ταυτα ). From 8:12 on Paul has made a triumphant presentation of the reasons for the certainty of final sanctification of the sons of God. He has reached the climax with glorification ( εδοξασεν in verse 30). But Paul lets the objector have his say as he usually does so that in verses 31-39 he considers the objections.

 If God is for us, who is against us? ( ε ο θεος υπερ ημων, τις καθ' ημων? ). This condition of the first class carries Paul's challenge to all doubters. There is no one on a par with God. Note the two prepositions in contrast ( υπερ, over,  κατα, down or against).

 He that ( ος γε ). "Who as much as this" ( γε here magnifying the deed, intensive particle).

 Spared not ( ουκ εφεισατο ). First aorist middle of  φειδομα, old verb used about the offering of Isaac in Ge 22:16. See Ac 20:29.

 Also with him ( κα συν αυτω ). The gift of "his own son" is the promise and the pledge of the all things for good of verse 28. Christ is all and carries all with him.

 Who shall lay anything to the charge of God's elect? ( τις εγκαλεσε κατα εκλεκτων θεου? ). Future active indicative of  εγκαλεω, old verb, to come forward as accuser (forensic term) in case in court, to impeach, as in Ac 19:40; 23:29; 26:2, the only N.T. examples. Satan is the great Accuser of the brethren.

 It is God that justifieth ( θεος ο δικαιων ). God is the Judge who sets us right according to his plan for justification (3:21-31). The Accuser must face the Judge with his charges.

 Shall condemn ( κατακρινων ). Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an "Advocate" at God's Court (1Jo 2:1), "who is at the right hand of God" ( ος εστιν εν δεξια του θεου ) "who also maketh intercession for us" ( ος κα εντυγχανε υπερ ημων ). Our Advocate paid the debt for our sins with his blood. The score is settled. We are free (8:1).

 Shall separate ( χωρισε ). Future active of old verb  χοριζω from adverb  χωρις and that from  χωρα, space. Can any one put a distance between Christ's love and us (objective genitive)? Can any one lead Christ to cease loving us? Such things do happen between husband and wife, alas. Paul changes the figure from "who" ( τις ) to "what" ( τ ). The items mentioned will not make Christ love us less. Paul here glories in tribulations as in 5:3ff.

 Even as it is written ( καθως γεγραπτα ). He quotes Ps 44:23.

 We are killed ( θανατουμεθα ). Present passive indicative of  θανατοω for which see on 7:4. Same idea of continuous martyrdom in 1Co 15:31.

 As sheep for the slaughter ( ως προβατα σφαγης ). Objective genitive ( σφαγης ).

 Nay ( αλλα ). On the contrary, we shall not be separated.

 We are more than conquerors ( υπερνικωμεν ). Late and rare compound. Here only in N.T. "We gain a surpassing victory through the one who loved us."

 For I am persuaded ( πεπεισμα γαρ ). Perfect passive participle of  πειθω, "I stand convinced." The items mentioned are those that people dread (life, death, supernatural powers, above, below, any creature to cover any omissions).

 To separate us ( ημας χωρισα ). Aorist active infinitive of  χοριζω (same verb as in 35). God's love is victor over all possible foes, "God's love that is in Christ Jesus." Paul has reached the mountain top. He has really completed his great argument concerning the God-kind of righteousness save for its bearing on some special problems. The first of these concerns the fact that the Jews (God's chosen people) have so largely rejected the gospel (chapters 9-11).