ESV Global Study Bible :: Footnotes for Romans 8

Rom. 8:1–17 Paul celebrates the new life of the Spirit that Christians enjoy as a result of Christ’s saving work.

Rom. 8:1 therefore. Paul summarizes and concludes his preceding argument (see especially 7:23–25 and 3:21–5:21). Now matches the “now” in 7:6. Christ began a new era of redemptive history for those who are “now” in right standing before God because of Christ. No condemnation echoes 5:1 (“Therefore . . . we have peace with God”). There is “no condemnation” for the Christian because Jesus has paid the penalty for sin through his death on the cross (8:2–3).

Rom. 8:2 Sin has no dominant power in believers’ lives. This work of the Holy Spirit is evidence that believers are in Christ. Law in both instances means “principle.”

Rom. 8:3 The law (here, the Mosaic law) could not solve humanity’s problem because sin uses the law for its own purposes (see ch. 7). God sent his Son as a sacrifice for sin (a sin offering). Jesus paid the full penalty for sin by his sacrifice (condemned sin). in the likeness of sinful flesh. Jesus became fully human, even though he was sinless. In the flesh refers to Christ’s body.

Rom. 8:4 righteous requirement of the law . . . fulfilled. This could mean the requirement is fulfilled in the new life that Christians live on the basis of Christ’s work. It could also mean Christ’s death paid the full penalty of the law.

Rom. 8:6 To set the mind on the flesh means to constantly desire the things that express fallen, sinful human nature.

Rom. 8:8 Because unbelievers (those who are in the flesh) are captured by sin and unable to do what God commands, they fail to please God.

Rom. 8:9 Paul alternates between the Spirit of God and the Spirit of Christ here, showing that Christ and God share the same status.

Rom. 8:10 The previous verse speaks of the Spirit’s indwelling, but here Paul describes Christ’s dwelling in Christians. This does not mean that there is no difference between Christ and the Spirit. It does suggest that Christ and the Spirit are both fully God, and they work together. The presence of the Spirit within believers testifies to the new life they enjoy because Christ’s righteousness is now theirs.

Rom. 8:13 God and believers each have a role in sanctification. It must occur by the Spirit and his power, but you put to death shows that one must take an active role in battling sinful habits.

Rom. 8:15 Christians are no longer slaves to sin. They are adopted as sons into God’s family. The Spirit assures them that God is their father. sons. See note on Gal. 3:26. Abba is Aramaic for Father. Paul’s use of the term likely comes from Jesus’ addressing God in this way (Mark 14:36).

Rom. 8:17 A willingness to follow Christ in suffering is another sign of being God’s children.

Rom. 8:18–39 Paul began this major section of the letter (5:1–8:39) by emphasizing the final hope of believers (5:1–11), and now he concludes with the same emphasis.

Rom. 8:18 The ultimate glory that Christians will receive is so great that the sufferings of this present time are insignificant in comparison (see 2 Cor. 4:17). Believers look forward to the resurrection of the body (1 Thess. 4:13–18) and to the new heaven and new earth (Rev. 21:1–22:5; see Isa. 65:17).

Rom. 8:20–21 When Adam sinned, the created world was also subjected to futility. One thinks of the thorns and thistles that accompany work on the land (Gen. 3:17–19) and the pain in childbirth for women (Gen. 3:16). The original creation (Genesis 1–2) did not have these things. On the last day, creation will be freed from the effects of sin. It will be far more beautiful, productive, and easy to live in than one can ever imagine.

Rom. 8:22 Again creation is personified (see v. 19). It longs for the day when salvation will be completed.

Rom. 8:23 Christians already have the firstfruits of the Spirit. But they still await the day of their final adoption, when their bodies, fully redeemed, are raised from the dead.

Rom. 8:26 Groanings too deep for words (see v. 23) refers to the believers’ sense of the Spirit’s intercession for them before God.

Rom. 8:28 Good in this context means being like Christ (v. 29), enjoying closer fellowship with God, bearing good fruit for the kingdom, and final glorification (v. 30). It does not mean earthly pleasures.

Rom. 8:29 God has always been doing good for his people. foreknew. In the OT, the word “know” emphasizes God’s special choice of his people (e.g., Gen. 18:19). See Rom. 11:2, where “foreknew” contrasts with “rejected,” emphasizing God’s choosing his people. God also predestined (that is, predetermined) that those whom he chose beforehand would become like Christ.

Rom. 8:30 Those predestined by God are also called to faith through the gospel (see 2 Thess. 2:14) and justified (declared to be right in God’s sight). Not all who are invited to believe are actually justified. Thus the “calling” here must refer to an effective call that creates the faith necessary for justification (Rom. 5:1). All those who are justified will also be glorified (receive resurrection bodies) on the last day. Paul speaks of glorification as if it were already completed, since God will certainly finish the good work he started (see Phil. 1:6).

Rom. 8:33 Satan, their enemies, or even their own consciences may bring charges against God’s elect. But God declares them justified.

Rom. 8:34 Who is to condemn? The question in v. 33 is repeated. Christians will never be condemned, for (1) Christ died for them and paid the full penalty for their sin; (2) he was raised, showing that his death removed sin; (3) he now is seated at God’s right hand (Ps. 110:1); and (4) he intercedes for his people on the basis of his shed blood.

Rom. 8:38–39 rulers, powers. Probably angelic and demonic authorities.