8:7 enmity against God. The unbeliever’s problem is much deeper than acts of disobedience, which are merely outward manifestations of inner fleshly compulsions. His basic inclinations and orientation toward gratifying himself—however outwardly religious or moral he may appear—are directly hostile to God. Even the good deeds unbelievers perform are not truly a fulfillment of God’s law, because they are produced by the flesh, for selfish reasons, and from a heart that is in rebellion (see note on 5:1).
8:8 in the flesh. See note on 7:5.
8:9 dwells. Refers to being in one’s own home. The Spirit of God makes His home in every person who trusts in Jesus Christ. Cf. 1 Cor. 6:19, 20; 12:13. When there is no evidence of His presence by the fruit He produces (Gal. 5:22, 23), a person has no legitimate claim to Christ as Savior and Lord.
8:10 the body is dead because of sin. The body is unredeemed and dead in sin (see notes on 6:6, 12; 7:5; cf. 8:11, 23). the Spirit is life because of righteousness. It is best to translate the word “spirit” as the person’s spirit, not the Holy Spirit. Paul is saying that if God’s Spirit indwells you (v. 9), the human spirit is alive (cf. Eph. 2:5) and can manifest true righteousness (cf. v. 4).
8:11 your mortal bodies. See note on 6:12; cf. 8:23.
8:12 the flesh. Our unredeemed humanness—that complex of sinful passions that sin generates through its one remaining domain, our bodies (see notes on 6:6, 12; 7:5).
8:13 put to death the deeds of the body. Paul’s first instruction concerning what his readers must do in the struggle with sin destroys several false views of how believers are made holy: 1) that in a crisis-moment we are immediately made perfect; 2) that we must “let God” take over while we remain idle; and 3) that some turning-point decision will propel us to a higher level of holiness. Rather, the apostle says the Spirit provides us with the energy and power to continually and gradually be killing our sins, a process never completed in this life. The means the Spirit uses to accomplish this process is our faithful obedience to the simple commands of Scripture (see notes on Eph. 5:18; Col. 3:16; cf. 13:14; Pss. 1:2; 119:11; Luke 22:40; John 17:17; 1 Cor. 6:18; 9:25–27; 1 Pet. 2:11).
8:14 led by the Spirit. Believers are not led through subjective, mental impressions or promptings to provide direction in making life’s decisions—something Scripture nowhere teaches. Instead, God’s Spirit objectively leads His children sometimes through the orchestration of circumstances (Acts 16:7) but primarily through: 1) illumination, divinely clarifying Scripture to make it understandable to our sinful, finite minds (Luke 24:44, 45; 1 Cor. 2:14–16; Eph. 1:17–19; cf. Eph. 3:16–19; Col. 1:9); and 2) sanctification, divinely enabling us to obey Scripture (Gal. 5:16, 17; 5:25). sons of God. When a person experiences the Spirit’s leading in those ways, he gains assurance that God has adopted him into His family (see notes on 8:15–17; 1 John 3:2; for other tests of true faith see Introduction to 1 John: Historical and Theological Themes).
8:15 spirit of bondage…to fear. Because of their life of sin, unregenerate people are slaves to their fear of death (Heb. 2:14, 15), and to their fear of final punishment (1 John 4:18). Spirit of adoption. Not primarily a reference to the transaction by which God adopts us (see notes on Eph. 1:5; Gal. 4:5, 6), but to a Spirit-produced awareness of the rich reality that God has made us His children, and, therefore, that we can come before Him without fear or hesitation as our beloved Father. It includes the confidence that we are truly sons of God. Abba. An informal, Aram. term for Father that conveys a sense of intimacy. Like the Eng. terms “Daddy” or “Papa,” it connotes tenderness, dependence, and a relationship free of fear or anxiety (cf. Mark 14:36).
8:16 bears witness with our spirit. In Roman culture, for an adoption to be legally binding, 7 reputable witnesses had to be present, attesting to its validity. God’s Holy Spirit confirms the validity of our adoption, not by some inner, mystical voice, but by the fruit He produces in us (Gal. 5:22, 23) and the power He provides for spiritual service (Acts 1:8).
8:17 heirs. Every believer has been made an heir of God, our Father (Matt. 25:34; Gal. 3:29; Eph. 1:11; Col. 1:12; 3:24; Heb. 6:12; 9:15; 1 Pet. 1:4). We will inherit eternal salvation (Titus 3:7), God Himself (Lam. 3:24; cf. Ps. 73:25; Rev. 21:3), glory (5:2), and everything in the universe (Heb. 1:2). Unlike the Jewish practice of the primacy of the firstborn son, under Roman law the inheritance was divided equally between the children, where the law more carefully protected possessions that had been inherited. joint heirs. God has appointed His Son to be heir of all things (Heb. 1:2). Every adopted child will receive by divine grace the full inheritance Christ receives by divine right (cf. Matt. 25:21; John 17:22; 2 Cor. 8:9). if…we suffer with Him. Proof of the believer’s ultimate glory is that he suffers—whether it comes as mockery, ridicule, or physical persecution—because of his Lord (Matt. 5:10–12; John 15:18–21; 2 Cor. 4:17; 2 Tim. 3:12).
8:18 glory…revealed in us. This looks forward to the resurrection of the body (v. 23) and the subsequent complete Christlikeness which is the believer’s eternal glory. See Phil. 3:20, 21; Col. 3:4; 1 John 3:2.
8:19 the creation. This includes everything in the physical universe except human beings, whom he contrasts with this term (vv. 22, 23). All creation is personified to be, as it were, longing for transformation from the curse and its effects. the revealing. Lit. “an uncovering,” or “an unveiling.” When Christ returns, God’s children will share His glory. See note on v. 18.
8:20 futility. This refers to the inability to achieve a goal or purpose. Because of man’s sin, God cursed the physical universe (Gen. 3:17–19), and now, no part of creation entirely fulfills God’s original purpose.
8:21 delivered. Cf. 2 Pet. 3:10; Rev. 21:4, 5.
8:23 firstfruits of the Spirit. Just as the first pieces of produce to appear on a tree provide hope of a future harvest, the fruit which the Spirit produces in us now (Gal. 5:22, 23) provides hope that we will one day be like Christ. groan. With grief over our remaining sinfulness (7:24; cf. Ps. 38:4, 9, 10). adoption. The process that began with God’s choice (Eph. 1:5) and included our actually becoming His children at salvation (Gal. 4:5–7) will culminate with our glorification—the full realization of our inheritance (see vv. 29, 30). redemption of our body. Not the physical body only, but all of man’s remaining fallenness (see notes on 6:6, 12; 7:5; cf. 1 Cor. 15:35–44; Phil. 3:20, 21; 2 Pet. 1:3, 4; 1 John 3:2).
8:24 hope. See note on 5:2.
8:26 Likewise. As the creation (v. 22) and believers (v. 23) both groan for ultimate restoration, the Spirit does as well. groanings which cannot be uttered. Divine articulations within the Trinity that cannot be expressed in words, but carry profound appeals for the welfare of every believer (cf. 1 Cor. 2:11). This work of the Holy Spirit parallels the high priestly work of intercession by the Lord Jesus on behalf of believers (see Heb. 2:17, 18; 4:14–16; 7:24–26).
8:27 the mind of the Spirit. No words are necessary because the Father understands and agrees with what the Spirit thinks. See note on Jude 20.
8:28 The best manuscript evidence records this verse as, “we know that God causes all things.…” good. In His providence, God orchestrates every event in life—even suffering, temptation, and sin—to accomplish both our temporal and eternal benefit (cf. Deut. 8:15, 16). called. Cf. v. 30; see note on 1:7. As always, in the NT epistles, this call is God’s effectual calling of His elect that brings them to salvation.
8:29 foreknew. Not a reference simply to God’s omniscience—that in eternity past He knew who would come to Christ. Rather, it speaks of a predetermined choice to set His love on us and established an intimate relationship—or His election (cf. Acts 2:23 rule of Gr. grammar, called the Granville Sharp rule, equates [pre]determination and “foreknowledge”; see notes on 1 Pet. 1:1, 2, and cf. with 1:20—the term must be interpreted the same in both verses). See notes on election in 9:11–23. predestined. Lit. “to mark out, appoint, or determine beforehand.” Those God chooses, He destines for His chosen end—that is, likeness to His Son
(see notes on Eph. 1:4, 5, 11). conformed to the image of His Son. The goal of God’s predestined purpose for His own is that they would be made like Jesus Christ. This is the “prize of the upward call” (Phil. 3:14; cf. Eph. 4:13; Col. 1:28; Phil. 3:20, 21; 1 John 3:2). firstborn. The preeminent one, the only one who is the rightful heir (cf. Ps. 89:27; Col. 1:15–18; Rev. 1:5). Jesus Christ is the most notable one among those who have become “brethren” by being made like Him.
8:30 predestined. See note on v. 29. called. See note on 1:7. justified. See note on 3:24. glorified. Paul uses the past tense for a future event to stress its certainty (cf. vv. 18, 21; 2 Tim. 2:10).
8:31–39 Paul closes his teaching about the believer’s security in Christ with a crescendo of questions and answers for the concerns his readers might still have. The result is an almost poetic expression of praise for God’s grace in bringing salvation to completion for all who are chosen and believe—a hymn of security.
8:31 If God is for us. The Gr. construction is better translated “Since God is for us.”
8:32 Paul’s point is: Would God do less for His children than He did for His enemies? freely give. This word means “to bestow out of grace.” Paul often uses it to denote forgiveness (2 Cor. 2:7, 10; 12:13; Col. 2:13; 3:13) and may intend that here. all things. Referring either to every sin the believer commits (if “freely give” is translated “forgiveness”) or to whatever is necessary to complete the purpose He had in choosing us (vv. 29, 30; cf. Phil. 1:6)
8:33, 34 The setting of these verses is the divine courtroom.
8:33 God’s elect. See notes on vv. 29, 30. It is God who justifies. See note on 3:24. Who can successfully accuse someone whom God has declared righteous?
8:34 condemns. To declare guilty and sentence to punishment. There are 4 reasons the believer can never be found guilty: 1) Christ’s death; 2) His resurrection; 3) His exalted position; and 4) His continual intercession for them. intercession. Cf. Is. 53:12; Heb. 7:25.
8:35–39 This list of experiences and persons that can’t separate the believer from God’s love in Christ was not just theory to Paul. It was rather personal testimony from one who had personally survived assaults from these entities and emerged triumphant.
8:35 the love of Christ. Not our love for Christ, but His love for us (John 13:1), specifically here as He demonstrated it in salvation (1 John 4:9, 10). tribulation. See note on 5:3. Here the word probably refers to the kind of adversity common to all men. distress. This refers to being strictly confined in a narrow, difficult place or being helplessly hemmed in by one’s circumstances. persecution. Suffering inflicted on us by men because of our relationship with Christ (Matt. 5:10–12).
8:36 This is a quotation from the LXX (the ancient Gr. translation of the Heb. OT) of Ps. 44:22.
8:37 more than conquerors. A compound Gr. word, which means to over-conquer, to conquer completely, without any real threat to personal life or health.
8:38 principalities. Fallen angels or demons (cf. Eph. 6:12; Col. 2:15; Jude 6). powers. The plural form of this common word for “power” is used to refer to either miracles or to persons in positions of authority.
8:39 nor height nor depth. Common astronomical terms used to refer to the high and low points of a star’s path; nothing in life’s path, from beginning to end, can separate us from Christ’s love. Possibly, Paul may intend to describe all of space from top to bottom. nor any other created thing. In case anything or anyone might be left out, this covers everything but the Creator Himself. the love of God. Cf. 5:5–11.
Romans 9
9:1 conscience. See note on 2:15. in the Holy Spirit. Only when the Spirit controls the conscience can it be trusted—but it remains imperfect and its warnings must always be evaluated against the Word of God (cf. 1 Cor. 4:3–5).
9:3 accursed. The Gr. word is anathema, which means “to devote to destruction in eternal hell” (cf. 1 Cor. 12:3; 16:22; Gal. 1:8, 9). Although Paul understood the exchange he was suggesting was impossible (8:38, 39; John 10:28), it was still the sincere expression of his deep love for his fellow Jews (cf. Ex. 32:32).
9:4 Israelites. The descendants of Abraham through Jacob, whose name God changed to Israel (Gen. 32:28). adoption. Not in the sense of providing salvation to every person born a Jew (see notes on 8:15–23; cf. 9:6), but sovereignly selecting an entire nation to receive His special calling, covenant, and blessing and to serve as His witness nation (Ex. 4:22; 19:6; Hos. 11:1; cf. Is. 46:3, 4). glory. The glory cloud (Shekinah) that pictured God’s presence in the OT (Ex. 16:10; 24:16, 17; 29:42, 43; Lev. 9:23). His glory was supremely present in the Holy of Holies in both the tabernacle and the temple, which served as the throne room of Yahweh, Israel’s King (Ex. 25:22; 40:34; 1 Kin. 8:11). covenants. See note on Gen. 9:16. A covenant is a legally binding promise, agreement, or contract. Three times in the NT the word “covenants” is used in the plural (Gal. 4:24; Eph. 2:12). All but one of God’s covenants with man are eternal and unilateral—that is, God promised to accomplish something based on His own character and not on the response or actions of the promised beneficiary. The 6 biblical covenants include: 1) the covenant with Noah (Gen. 9:8–17); 2) the covenant with Abraham (Gen. 12:1–3; see note on 4:13); 3) the covenant of law given through Moses at Sinai (Ex. 19–31; cf. Deut. 29, 30); 4) the priestly covenant (Num. 25:10–13); 5) the covenant of an eternal kingdom through David’s greatest Son (2 Sam. 7:8–16); and 6) the New Covenant (Jer. 31:31–34; Ezek. 37:26; cf. Heb. 8:6–13). All but the Mosaic Covenant are eternal and unilateral. It is neither, since Israel’s sin abrogated it and it has been replaced by the New Covenant (cf. Heb. 8:7–13). service. Better translated “temple service,” this refers to the entire sacrificial and ceremonial system that God revealed through Moses (cf. Ex. 29:43–46). promises. Probably this refers to the promised Messiah, who would come out of Israel, bringing eternal life and an eternal kingdom (cf. Acts 2:39; 13:32–34; 26:6; Gal. 3:16, 21).
9:5 fathers. The patriarchs Abraham, Isaac, and Jacob, through whom the promises of the Messiah were fulfilled. Christ…the eternally blessed God. This is not intended primarily as a benediction, but as an affirmation of the sovereignty and deity of Christ.
9:6 word of God. This refers specifically to the privileges and promises God had revealed to Israel (v. 4; cf. Is. 55:11; Jer. 32:42). not all Israel who are of Israel. Not all the physical descendants of Abraham are true heirs of the promise (see notes on 2:28, 29).
9:7 To illustrate the truth of v. 6, Paul reminds his readers that even the racial and national promises made to Abraham were not made to every physical descendant of his, but only to those who came through Isaac. Cf. Gen. 21:12. children. Only Isaac’s descendants could truly be called the children of Abraham, the inheritors of those racial and national promises (Gen. 17:19–21).
9:8 children of the flesh. Abraham’s other children by Hagar and Keturah were not chosen to receive the national promises made to him. children of God. Paul’s point is that just as not all of Abraham’s descendants belonged to the physical people of God—or national Israel—not all of those who are true children of Abraham through Isaac are the true spiritual people of God and enjoy the promises made to Abraham’s spiritual children (4:6, 11; cf. 11:3, 4).
9:9 Quoted from Gen. 18:10.
9:11 the children. The twins Jacob and Esau. done any good or evil. God’s choice of Jacob, instead of Esau, to continue the physical line was not based on his personal merit or demerit. the purpose of God according to election. Rather, God’s choice of Jacob resides solely in His own sovereign plan, a perfect example of election unto salvation. God has chosen some Jews—and some Gentiles—but not all, for salvation. not of works but of Him who calls. The fact that God made His choice of Jacob before the boys were born and apart from personal merit demonstrates that election unto spiritual life is unrelated to any human effort, and is based only on the prerogative of God who makes His selection (see note on 8:29; cf. 1 Cor. 1:9).
9:12 Quoted from Gen. 25:23.
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sp; 9:13 Jacob I have loved, but Esau I have hated. Quoted from Mal. 1:2, 3. Actual emotional hatred for Esau and his offspring is not the point here. Malachi, who wrote this declaration more than 1,500 years after their death, was looking back at these two men—and by extension the nations (Israel and Edom) that came from their loins. God chose one for divine blessing and protection, and the other He left to divine judgment.
9:14 Is there unrighteousness with God? Paul once again anticipates his readers’ objection to Paul’s theology: If God were to choose some people for salvation and pass over others apart from their merits or actions, that would make God arbitrary and unfair (cf. Gen. 18:25; Pss. 7:9; 48:10; 71:19; 119:137, 142; Jer. 9:23, 24).
9:15 Quoted from Ex. 33:19. In response to the accusation that such a teaching about God’s sovereign election is inconsistent with His fairness, Paul cites this text from the OT that clearly indicates that God is absolutely sovereign and does elect who will be saved without violating His other attributes. He determines who receives mercy.
9:16 it. God’s gracious choice of certain people unto eternal life (see note on 8:29). who wills. Salvation is not initiated by human choice—even faith is a gift of God (see note on 1:16; cf. John 6:37; Eph. 2:8, 9). who runs. Salvation is not merited by human effort (see notes on v. 11).
9:17 Quoted from Ex. 9:16. This again (as v. 15) is an OT quote to prove that God does sovereignly choose who will serve His purposes and how. raised you up. Refers to bringing forward or lifting up and was often used to describe the rise of leaders and countries to positions of prominence (cf. Hab. 1:6; Zech. 11:16). Undoubtedly, Pharaoh thought his position and actions were of his own free choice to accomplish his own purposes, but in reality he was there to serve God’s purpose. My name. The sum of the character of God (cf. Ex. 34:5–7).
9:18 The mighty act of God in freeing Israel from the hand of Pharaoh demonstrated two corollary truths. Both Moses and Pharaoh were wicked sinners, even murderers, and were equally worthy of God’s wrath and eternal punishment. But Moses received mercy while Pharaoh received God’s judgment, because that was God’s sovereign will (cf. 11:7; Josh. 11:18–20; 1 Thess. 5:9; 2 Pet. 2:12). hardens. The Gr. word literally means to make something hard, but is often used figuratively to refer to making stubborn or obstinate. Ten times Exodus refers to God’s hardening Pharaoh’s heart (e.g., 4:21; 7:3, 13), and other times to Pharaoh’s hardening his own heart (e.g., 8:32; 9:34). This does not mean that God actively created unbelief or some other evil in Pharaoh’s heart (cf. James 1:13), but rather that He withdrew all the divine influences that ordinarily acted as a restraint to sin and allowed Pharaoh’s wicked heart to pursue its sin unabated (cf. 1:24, 26, 28).
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