Chapter 8
Chapter 8 Until now he has spoken about sin and the Law. Now he returns to the description of grace. One might ask: If there is still sin in the regenerate, how can they be righteous? How are they saved? Here he answers and explains the richness of grace. It was said above that grace signifies gratuitous acceptance, which he here describes negatively.
1. There is now no condemnation for those who walk in Christ Jesus The justified please God on account of Christ, although sin still clings to them, namely, concupiscence and evil affections. He does not say that there is no sin in the pious, but no condemnation. That is the chief proposition in this topic about grace, and this teaching is genuinely needed in the church, namely, that the regenerate are righteous, not on account of their fulfillment of the Law or their own worthiness, but by faith, on account of Christ, that is, accepted, although sin still clings them, that is, concupiscence.
In the proposition he adds: *'who walk according to the Spirit.'' This has been added for two reasons: The first 1s to show that faith is not a human cogitation, but a work of the Holy Spirit. The other reason is that we may know that this faith is not found in those who walk according to the flesh, that is, who are without repentance and who rush into sins against the conscience. For in these, because they delight in sin, there is neither contrition nor remission of sins.
Paul teaches in what way the justified may be pleasing, namely, not because they satisfy the Law, but because they believe in Christ. He also teaches that this faith is a work of the Holy Spirit and is not found in those who walk according to the flesh, that is, who are without repentance and indulge in carnal affections against the conscience.
2. Then he adds the reason or explanation of the proposition: **For the law of the Spirit of life .
'' That is: I am justified because by faith, by which I have laid hold of Christ, I have been set free from the terrors of sin and death. And this liberation is vivification, that is, the beginning of a new and eternal life.
''The law of the Spirit of life...
°' Therefore the law justifies. The law signifies the teaching [Deut. 6:5]: "'You shall love the Lord your God
Commentary on Romans _.."? He adds the response: ''The law of the Spirit,'' so he understands the Spirit which governs, that is, that governance, a spiritual impulse, which gives life through apprehending Christ; that impulse is the Spirit.
Here the words must be diligently considered. For in these words *'the law of the Spirit of life,'' the term Jaw does not mean the doctrine of the Law. For he says: ''The law of the Spirit,' that is, the Spirit which governs, or motivates, or makes alive. This is a figure of speech: *'The law of the Spirit,'' that is, the governance or motivation of the Spirit.
So that the faith which apprehends Christ may be clearly understood, and not be understood as some work of the Law, Paul himself adds: *'The law of the Spirit of life in Christ Jesus.'' Therefore he wants us to be vivified by faith and knowledge of Christ and be set free from sin and death, as though he said: ''Not because of fulfillment of the Law, but because you have apprehended Christ."'
Therefore he makes a contrast. He sets faith and knowledge of Christ over against that which is properly called Law, as if he said: "*Faith and the knowledge of Christ takes away the Law which accuses and condemns.'** Thus he says later [8:2]: ''He has set me free from the Law of sin and death."
Therefore, the sum and substance of his statement is that for the justified there is no condemnation, not because they have fulfilled the Law, but because they have been made alive by faith in Christ and set free from the curse of the Law and from damnation.
3a. Because it was impossible for the Law There follows the reason, in which the contrast between the Law and the benefit of Christ is again set forth. First, however, consider the grammatical connection and construct a sentence in the following manner: since it was impossible for the Law to take away sin, and because the Law could not be kept by the flesh, God sent his Son in the likeness of sinful flesh, and through sin condemned sin in the flesh, in order that the requirement of the Law might be fulfilled. This entire statement is instructive, and contains the foremost testimonies about the Law, works, and justification or the merit of Christ. First of all, it says clearly that the Law is not done or fulfilled by this corrupt nature. It teaches also that our works do not take away sin or set us free from sin and death. Therefore, the imagination of our adversaries is false.
They suppose that people earn forgiveness of sins by their own works, or that people are righteous by their own fulfillment of the Law.
These things are taught in the first part of the sentence: ''Since it was not possible for the Law to take away sin."' Likewise, when he says later:
'Because it was made weak through sin," that is, it could not be done by this corrupt nature.
= Romans 8
3b. God sent his Son in the likeness of sinful flesh There is great emphasis on these words: *'He sent His Son 'in the likeness of sinful flesh."" Likewise: *'On account of sin He condemned sin.'' For he understands that Christ was sent in this way in order that he might be subjected to the punishments of sin, to pains, anguish, and death, as he says in Phil.
2[:7]: **Being made in the likeness of men, and found in fashion like a man."'
And afterward he calls Christ *'sin'' when he says: *'Through sin,'' namely, Christ, he condemned, that is, he took away or made sin and damnation in men void. After Christ himself was made the sacrificial victim that made satisfaction for us, we are freed from sin and punishment, etc.
First the phrase must be noted. He says that Christ was made sin, or the sacrifice for sin. For*here in *'on account of sin,'' the word sin after the Hebraic manner signifies the sacrificial victim for sin, that is, the penalty or satisfaction for sin, or as the Latins say, the propitiatory sacrifice, and the Greeks K@8a@pue (that which is thrown away in cleansing). It means the same thing as in the words curse and anathema, which signify things destined for making satisfaction, for placating the wrath of God. Thus Isaiah [53:10] says of Christ: 'Because he will make his soul sin,'' that is, a sacrifice for sin.
For this reason Paul so often inculcates, as in 2 Cor. 5[{:21]: ''Him who did not know sin he made sin for us,"' that is, he was made the sacrificial victim, who should bear the punishment of sin and make satisfaction for our sins.
And to the Galatians [3:13] he says likewise that Christ was made a curse, that is, a propitiatory sacrifice, bearing the curse and wrath of God against sin.
Second, one ought also consider how great the humiliation of Christ is.
For since he suffered for the sins of all, he bore the wrath of God and the true terrors against sins in our stead as the lowest and most abject of all sinners, as Isaiah [53:6] says: ''The Lord laid on him the iniquities of us all."'
We ought to think of these things in order that fear and faith may be aroused, and that we may not think that these things were done in vain, but should consider the greatness of the wrath of God against sin. And again let us raise up our faith when we consider what kind of sacrificial victim this was, how he was humiliated, how dreadfully angry God is at sin, since he wanted his Son to become such a sacrificial victim. And again, how great a pledge of mercy we have because that victim took the wrath on himself, etc.
These things are set before us also in the words: "'Behold the Lamb of God, which takes away the sins of the world'? [John 1:29]. He is called the Lamb because he is the sacrificial victim. And the sacrifices from the very beginning of the world signified that such a sacrificial victim would come who would die for the sins of the human race.
In the text we read
Commentary on Romans REPt CLAptias which can be rendered ''because of sin'', that is, on account of the sacrificial victim, or for this sacrificial victim. The picture has been taken from the book of Leviticus, where the Greeks rendered sacrifice for sin with this formula, mept Guaptiac. Therefore you could interpret: He condemned sin in the flesh, that is, the sins of men: On account of sin, that is, on account of the sacrificial victim which was delivered, or for sin, that is, for the sacrificial victim who was delivered.
Also the histories and the ancient rites help somewhat for understanding the force of the words. The word ka#apuata was used for those those who were polluted with the most atrocious misdeeds, whom both God and men cursed, and on account of whom the nature of things appeared to be polluted, and that God would punish others, such as Atreus, who gave his brother his children to eat; Nero; and similar monsters. Such are blasphemers, idolaters, heretics, tyrants, incestuous persons, and parricides. As a certain man in a tragedy says: ''Go away from me, lest your shadow harm the good people."'
3c. He condemned sin in the flesh The language is Hebraic: ''He condemned sin,' instead of "he punished,'' that is, he abolished and destroyed it so it should now be void, or that it simply should not be left. It is a different way of speaking if you say that sin had formerly been condemned by the Law, for then condemn does not mean ''to take away sin,"" but '"'to declare guilty the sin which remains," with both the guilt and the wrath remaining. But in this passage, Paul says that sin was condemned on account of Christ, who is the sacrifice. To condemn signifies to take away or to extinguish sin, and to take away the guilt and the wrath.
This dissimilarity in language should be noted. This is the meaning: On account of Christ sin has been abolished in the flesh, that is, in the nature of men. And this should be understood in a twofold way: First, by imputation, because sin has been remitted and is not imputed to us who believe.The sin that still clings to our nature has therefore been abolished, that is, made powerless so that it cannot accuse and condemn those who believe. Second, it has been abolished so that it now really begins to be extinguished. Spiritual newness is begun which will be consummated when in the resurrection we are clothed with the new nature and with righteousness without sin.
4. Here belongs also what is said afterward: *'That the requirement of the Law might be fulfilled in us,'" that is, that we may have perfectly what the Law requires, that is, that we may be accounted righteous. It should first be understood about imputation that the Law is fulfilled in us by faith on account of Christ, namely by imputation. We are accounted righteous by faith
s Romans 8
on account of Christ, just as if we were satisfying the Law, in spite of the fact that sin still clings to us and we are a long way from fulfilling the Law.
In the second place, it should be understood of the effect, namely, that newness is begun because the Holy Spirit has been given to us. This newness will be perfected, righteousness and obedience will be made complete, and the Law will be fulfilled when this infirmity of the flesh will have been completely destroyed and we are clothed with entire spiritual newness, which is complete righteousness and obedience without sin.
The reader should know that this reasoning must be applied to the proposition which the apostle set up [Rom. 8:1]: ''There is now no condemnation for those who are in Christ.
°* To confirm the proposition he adds the following, the sum and substance of which is this: Believers are righteous, that is, accepted because of Christ, although they do not satisfy the Law. The reason is because Christ was made the sacrificial victim for us, so the Law now no longer accuses believers. We are righteous through faith because of Christ, just as if we were satisfying the Law. As he says in Galatians[3:13]:
'"*Christ has set us free from the curse of the Law, having been made a curse for us."' This is the sum and substance of the application.
The use must also be considered, for it contains a twofold teaching, as I mentioned above. It comforts the godly so that they know how they may please God. Again, it also humbles the proud so we may be reminded that we have sin and are not satisfying the law. Therefore the opinions of our adversaries about earned merit, about perfection, etc., must be repudiated. It is necessary to remind people of these things about the application and its use. For unless it is used, the greatness of this benefit cannot be understood.
Moreover, there is added in the text [Some Greek manuscripts of Rom.
8:1 add]: ''To those who do not walk according to the flesh, but according to the Spirit.' This, as I have said above, testifies that the Holy Spirit is given. Likewise, that those persons who are without repentance and do not fight against fleshly lusts do not retain the righteousness which was given them.
5. For those who live according to the flesh set their minds on the things of the flesh An antithesis is set up in order that human righteousness may be distinguished from that which is spiritual and eternal, about which the Gospel speaks. The chief argument here is about the meaning of the term flesh. For some have imagined that the flesh means only the desires of the senses.
Thereafter they imagine that reason and will are able to obey the Law of God and to bring about love of God, faith, and similar impulses, even without the Holy Spirit. And by spirit they understand the thoughts and undertakings of
Commentary on Romans reason and will without the Holy Spirit. Thus they transform the Gospel into philosophy.
This perversion of the Pauline statement must be widely repudiated. On the contrary, it must be stated that flesh' truly and properly signifies the total nature of man, the desires of the senses and both reason and will without the Holy Spirit. And, by way of contrast, spirit signifies the Holy Spirit, or the impulses that arise from the Holy Spirit within us.
Therefore, to be according to the flesh signifies to be without the Holy Spirit. And to set the mind on the things of the flesh signifies that one's thinking or rational judgment and the affections of sense and will are such as are without the Holy Spirit: to think about and seek pleasures, riches, tranquility, and glory. And this is the highest step, to understand civil righteousness, both to regard it very highly and to seek it, while at the same time the heart is without fear of God, full of doubt about and ignorance of God.
To set the mind on the things of the Spirit, on the contrary, is to judge spiritually, that is, to have spiritual impulses, that is, light by which God is acknowledged, and genuine fears, and true confidence which fights against doubt.
6a. The sense of the flesh is death Here sensus [translated here as ""sense''] signifies thinking and the desires of the senses and of the will. For Paul includes speech and the passions, and speaks about thinking and desire as seen by God. Therefore the meaning is that human righteousness, philosophy, the laws of states, yes, even the Law of God, as reason, without faith and without the Holy Spirit, considers it and tries to do it, are death, that is, things which do not make alive in the sight of God. Rather, when the impulses of reason deal with God without faith, they also are sins. Therefore they truly are death, that is, things which are condemned.
From this it does not follow that philosophy or laws are bad. However, philosophy and laws serve bodily life, and they are good things when we use them in their proper place. Nevertheless, they do not make alive in the judgment of God, neither do they vivify with life eternal. Rather, even the Law of God does not vivify with eternal life, and it is not even sufficiently understood without the Holy Spirit.
' Our 1540 edition inserts the following paragraph in the middle of the hyphenated word flesh. The paragraph appears to relate to Melanchthon's explanation of Rom. 8:6a below.
Aoyov: when he divides reason and desire, they understand the will as repeatedly submitting to reason and intellect, affecting desires in so far as they are not ruled by reason. The organ of the body where desire resides is the heart. The heart is an organ totally at the service of the appetite of the senses. A lively appetite does not pertain to this."'
Romans 8
6b. The sense of the Spirit is life and peace True comfort, which comes into being through the Holy Spirit, is an impulse by which God is truly acknowledged, apprehended, and invoked, and new light, knowledge, life and joy of conscience are received. As he says below [8:15]: "You have received the spirit of the adoption of sons by which we cry, 'Abba Father,"
*' that is, by which we truly acknowledge God.
And these impulses are liberation from eternal death, and the beginning of eternal life, as Christ says in John 17[:3]: *'This is life eternal, that they know you as true God, and Jesus Christ, whom you have sent.'' Such impulses are not found in persons who are without faith and without the Holy Spirit. Paul instituted this comparison in order to show the difference between spiritual and carnal righteousness. Then follows the reason, which explains what kind of impulses are in the nature of a person who is without faith and without the Holy Spirit.
7. To be carnally minded is enmity against God This passage completely refutes the Pelagians and all who imagine that people without the Holy Spirit obey the Law of God, in fact, even satisfy the Law. But this error arises from the fact that they think that only outward discipline is required by the Law of God. This imagination leads them away from the right path.
One must know that the Law of God requires inner obedience, and indeed perfect and complete obedience. Paul is speaking here of inner faults, of the original sickness, of ignorance of God, of constant doubting, of concupiscence. A carnally secure mind that is without the Holy Spirit does not see the wrath and judgment of God. This doubting and carnal security is contempt for God. Again, a mind that is terrified—as in Saul and Judas, where there are terrors without faith and without the comfort of the Holy Spirit—flees from the wrath and judgment of God, and conceives a dreadful rage and anger against God.
Paul is here accusing not only inordinate desires of the flesh—such as lusts and other well-known vices, hatreds, greed and similar things—but even much more the sources of these evils, namely, ignorance of God, doubting, contempt, and anger against God. Finally, he embraces all impulses which fight against the Law of God when he says: **To be carnally minded is enmity against God.'' Paul uses a harsh word in order that the reader may consider the infirmity of human nature to be much greater than human reason can sufficiently see and judge it to be.
Commentary on Romans 8—9. For those who are in the flesh are not able to please God
This antithesis should be diligently noted because it shows clearly what it is that Paul calls flesh and spirit. Because he says "'the Spirit of God'' and ''the Spirit of Christ,"' it is quite certain that he is speaking of God the Holy
Spirit. On the other hand, flesh should be understood of whatever is in man without the Holy Spirit, namely, not only the desires of the senses, but also reason and will without the Holy Spirit. This passage should be noted in order that we may have a testimony about the meaning of these terms.
This clearly refutes the Pelagians and similar errorists who imagine that persons without the Holy Spirit are righteous. Likewise, the scholastics said that remission of sins is merited without the Holy Spirit. Here consciences may be instructed in order that they may learn that the impulses of the Holy
Spirit are brought about through the Word, and that the Holy Spirit accompanies the Word. Spiritual impulses come about when in the midst of true terrors we again comfort ourselves with the word of the Gospel, as the text says [Rom. 10:17]: ''Faith comes by hearing.'' Likewise he says to the Galatians [3:14]: 'In order that the promise of the Spirit may be given through faith.'
10a. If Christ is in you What he says: ''If Christ is in you,'' must be understood through the Holy Spirit, as he says later [8:11]: "'His Spirit, which raised Jesus
. dwells in you."'
10b-11. The body indeed is dead because of sin This statement explains why there are in the saints remaining afflictions and death. For it could be objected that if believers are righteous children of God, and heirs of eternal life, why are they still burdened with death and other ills? In fact, no other kind of people suffers more calamities than the godly because the devil and the world practice dreadful savagery against them.
For what reason? Paul answers: Because there is still sin left over in the flesh.
Although calamities and death are simply punishments of sin in the ungodly, in the saints they are exercises in which the spiritual newness ought to grow. Through death, when sin has been wholly cast out, we are clothed with the new nature. This distinction should be diligently noted: in the ungodly afflictions are simply punishments, but in the saints they are exercises and the way in which corrupt and unclean flesh is destroyed. So let this passage be understood in this way: The body is dead, that is, it has been mortified on account of sin, namely, present sin, which still clings to the flesh of the
Romans 8 17] saints and must be destroyed by this death in order that we may be clothed with the renewed flesh.
Here disputes about satisfactions are added—whether after the guilt is remitted God imposes other penalties which are to be compensation for eternal death, as the office of the keys does. I answer briefly: The power of the keys does not have a command to impose penalties.
Second, although God does at times impose penalties, as on David after his adultery, this is not made into a universal rule. We certainly should not believe that no sin is forgiven without a penalty, because the promises so often teach that also the penalties are forgiven us. This also applies to the assertion that when God imposes bodily punishments on some persons, such as sicknesses, wars, and other calamities, they can not be forgiven by the power of the keys.
Moreover, special afflictions are imposed on saints, as Isaiah was sawn in two, Jeremiah stoned, John the Baptizer beheaded, etc. These afflictions are not punishments for particular sins, but extraordinary works in which God wants to show his glory. As also the prophet says: Also the innocent will drink the cup, etc. [cf. Is. 51:17; Mt. 20:23]. Here belongs also the argument of Job, who denies that he is being afflicted because of sins. For he teaches the godly both that they are not rejected because they are afflicted, and that afflictions are imposed also by another counsel of God—they are not always punishments for particular sins.
From this it is clear that no rule must be made that afflictions are satisfactions or punishments for particular sins. As afflictions are not always punishments, so sins are frequently forgiven without special penalties, as God promises in the Scripture that he will lessen the calamities for those who repent. Also Paul says: "'If we would judge ourselves, we would not be judged by the Lord'' [1 Cor. 11:31].
Finally, we must know also this: although punishments or exercises are imposed, they are not compensations for eternal death because only the death of Christ is satisfaction and compensation for eternal death. As it is written:
'*Because he will lay down his life for sin"' [Is. 53:12]. Likewise: *'O Death, I will be your death.
'' [cf. Is. 25:8;1 Cor. 15:55]. Therefore the opinion of our adversaries about satisfactions must be rejected.
As for the rest, it is useful that both should be inculcated in the churches— both that God punishes sins, also with bodily punishments, and that he lessens penalties or alters them on account of repentance. The godly should also be taught to know that afflictions are not signs of wrath. Even if they could be punishments, they are not always punishments, but exercises or individual works in which God wants us to acknowledge our infirmity and again be raised up by faith and prayer in order that the spiritual newness may increase.
Commentary on Romans Thus the church has been subjected to afflictions, as will be said again below
[8:29]: ''We need to become like the image of the Son of God.'' And here he says that the church has been subjected to death on account of the present sin, in order that the evil flesh may be destroyed. However, he adds that believers are freed from death, because they live in the Spirit, and God will raise up their bodies again.
A Final Word He teaches in this comparison that human nature is not able to satisfy the Law of God, and that fleshly righteousness is not righteousness in the sight of God, neither does it make alive. A remnant of the flesh remains in the saints. Nevertheless, they please God on account of Christ and have been set free from death so they may live by the Spirit. Christ is working in them and has begun to vivify them through the Holy Spirit. However, the flesh has been destined to death on account of sin, so that when the old has been done away with, we may again be clothed with flesh in which there is nothing evil.
This topic contains rich teaching. First, human nature is not able to satisfy the Law of God. Second, fleshly righteousness neither justifies nor vivifies in the sight of God. Third, the saints are pleasing and are set free from death, although sin still clings to them. Fourth, the church has been subjected to afflictions and death for a purpose. Fifth, what the words flesh and Spirit really mean.
12. Brothers, we are debtors Up to this point he has completed the teaching about justification. Now it is necessary that the teaching about the new obedience be added. For also this part needs to be found in the church, in order that people may understand what the obedience in the saints is like, and what is the nature of the sin on account of which they fall from grace and lose faith and the Holy Spirit.
Paul sets up the proposition: 'We are debtors, not to obey the flesh."'
For when we are born again by faith, spiritual newness is begun, which is beginning obedience toward God or the beginning of the Law in their hearts, as it is written: "I will put my law into their hearts'' [Jer. 31:33]. That newness has its effects; it acknowledges God, obeys him, and fights against the impulses of the flesh which carry a person along against the will of God.
He says distinctly: *'We are debtors.'' He opposes this declaration to those who misunderstand evangelical liberty, which sets us free so that we may not be accused by the Law; it does not set us free that we may not obey.
For it remains an eternal and immutable ordinance that we should obey God,
Romans 8
and the Gospel not only initiates this obedience but also subjects us to obedience to God.
13. For if you will live according to the flesh He adds two reasons to his proposition. The first is taken from punishments. This topic must be considered in order that we may hold fast to the distinction between mortal and venial sins, that is, of such sins as are found in the saints. For when he says: *'If you mortify the actions of the flesh by the Spirit," he testifies that there are in saints some sinful actions, namely, concupiscence; various evil desires; doubt about God; not being ardent in the fear of God, in faith, or in love; sluggishness in prayer (which they called aknd.a [indifference]; impatience; the flames of lusts; not obeying superiors; being inflamed with desire for revenge; hatred; avarice; etc. Such sicknesses in the saints, although they are by their nature mortal sins, that is, worthy of eternal death, are nevertheless condoned in those who believe in Christ, who both fight against these sicknesses and apprehend Christ, the mediator, by faith. They become venial, that is, tolerated.
On the contrary, they become truly mortal sins when those who had been sanctified indulge in and obey such desires, do not fight against them, and are without repentance. Such persons lose faith and the Holy Spirit and are condemned to eternal death unless they return to repentance. Thus when David had become an adulterer, he was without faith and the Holy Spirit, and would have been lost if he had not afterward been restored through repentance.
Here belongs what is said in this passage: "'If you will live according to the flesh,"' that is, if you will obey the evil desires, "'you will die.'' The same thought is frequently repeated in Scripture. Mt. 5[:20]: "'Unless your righteousness exceeds that of the scribes and the Pharisees...
| John 3{:10]: 'Everyone who does not do right is not of God."' 1 Cor. 6[:9]: ''Do not be deceived; neither the immoral, nor idolaters,
. will inherit the kingdom of God."' Gal. 5[:21]: *'Those who do such things shall not inherit the kingdom of God."' Col. 3[:6]: ''On account of which the wrath of God is coming on the disobedient.
. ."'
But here the question is asked about the degree of sin. When do these lapses become mortal sins? First, this step is without doubt mortal sin when men rush against the commandments of God against their conscience. In describing the nature of the life of saints, Paul makes this the first step: they should not act against their conscience.
| Tim.
1[:15]: ''The sum of the commandment is love from a pure heart, a good conscience, and unfeigned faith.'? When acts are committed against the commandments of God, against the conscience, or when evil desires are not resisted, they become mortal sins. This step is clear.
Commentary on Romans But outside this step there happen also more obscure lapses, many of which become mortal sins, which reason cannot sufficiently judge. Such was
David's error when he commanded the people to be numbered [cf. 2 Sam.
24]. Truly, also these lapses are forgiven to those who return to faith, but as long as the purpose remains to act against the conscience, there can be no faith, for it is impossible for faith to exist with an evil conscience. For faith is confidence which declares that we please God because of Christ. A bad conscience fights against this confidence when it conceives a plan of acting against the commandments of God.
These are the things which Paul teaches here about the distinction between sins. Therefore we should diligently remind ourselves of this passage, in order that we beware, lest we lose the benefit of Christ and rush into destruction, as also Peter says [2 Pet. 1:10]: ''Strive to make your calling and election firm,'' that is, continue in this newness which you have received, lest your calling and election, by which you have been separated from the world—from the ungodly—again become void.
14. Those who are led by the Spirit The second argument is taken from the efficient cause. The Holy Spirit works in those to whom he has been given: You have received the Holy Spirit; therefore let him work in you. Paul here quotes the major premise: As many as are led by the Spirit of God, these are the sons of God. He uses the term
"'to be led'' in order that we may understand that the Holy Spirit moves us.
15a. For you have not received the spirit of servitude After explaining of what kind the impulses of the Holy Spirit are, he also distinguishes this new Word—the Gospel—tfrom the Law. For persons terrified by the Law rush into despair if comfort does not come to them; they flee from God and do not call on him. These terrors—doubting and flight— he calls the spirit of servitude in fear. Conversely, when minds are raised up by the Gospel and by faith, they receive the Holy Spirit who makes them alive, and acknowledge that God has already been placated and wants to hear them. This true comfort in true fears is an impulse and testimony of the Holy
Spirit. Therefore Paul perceives that another Word has already been revealed, by which we are made sons, when remission of sins has been imparted and the Holy Spirit has been given us.
The fact that he calls them adopted sons distinguishes the other saints from Christ, and this distinction must be held fast in order that we may know that Christ is the Son of God by nature, both equal with the Father and of the same essence, as it is written: "'We beheld his glory, like the glory of the only-begotten of the Father.
'' [John 1:14] But the saints are sons
Romans 8 ES by adoption, because they have been received because of Christ, and have been given the gifts of Christ, namely the Spirit, and new life, wisdom and righteousness, etc.
15b-16. In whom we cry ''Abba, Father''
As long as the conscience is without faith and about to despair in fears, it flees from God, doubts whether he hears, whether he has regard for them, etc. It does not call on God. Therefore Paul links together comfort and calling on God, and ascribes this only to those who have already been raised up by faith through the Gospel. For when he says: **We cry 'Abba, Father,'
'' this signifies: Now we acknowledge that God is a Father, that he truly hears us, and by means of this faith we receive comfort and call on God.
This faith and acknowledgment of the mercy of God really makes a distinction between the Christian and the ungodly, because doubt and anger against God remain in the wicked. But in believers faith is a new recognition of the mercy of God. It fights against doubting and declares that we are truly heard on account of Christ. This same faith is the comfort and vivification, and the testimony of the Holy Spirit in hearts about which he says here: **The Spirit bears witness to our spirit." The Holy Spirit works comfort in the midst of true terrors through the word of the Gospel.
[Some say,] David's sins had been forgiven, so he did not have mortal sin. Likewise, David had been ordained, predestinated from eternity. Therefore all sins were for him venial, and he had no mortal sin. I answer: One must not judge according to election or predestination, but according to the present word. This teaches David that adultery is a mortal sin, and that it will not be forgiven to him unless he repents. One must judge about sin and about righteousness according to the present word, not according to election and a will that has not been revealed. These cogitations about predestination must be removed; they do not agree with the statement of Paul, who declares that one must judge according to that doctrine, etc.
17. But if sons, then also heirs After he delivered the teaching that there must be new obedience, he attaches a graduation about glorification which follows justification. And into this topic he mixes a proposition about afflictions—that this new obedience is practiced amid afflictions, because it fights against the flesh, the devil, and the world, that is, the entire rule of sin.
Since he says that we are coheirs of Christ if indeed we are similarly afflicted, this proposition describes a necessity, as if he said: It is necessary to suffer since Christ also suffered. With that word he embraces the entire new obedience which is practiced in the midst of afflictions. It does not follow
Commentary on Romans that if we suffer, we will be glorified, therefore our afflictions are the purchase price or merit of eternal life. For then the promise would be rendered uncertain, for no one is sufficiently patient; no one satisfies the law. Likewise, Paul says Clearly [Eph. 2:8]: ''You are saved gratis.'' And Christ [Luke 17:10}:
'*Say, we are unprofitable servants.'' And here [Rom. 8:18]: "'The afflictions are not worthy of future glory.'' Also Augustine says: "Eternal life is given for no human merits, but is given by the grace of God who gives bountifully.""
Therefore this statement must be held fast, that our obedience or afflictions are not the merit or price of eternal life gratis on account of Christ; in this way certainty remains.
What then does the condition, ''if we suffer with him,'' say? | answer:
Not purchase price or merit, but a necessity, because obedience is the newness itself by which eternal life is begun in believers according to 2 Cor. 5{:4]:
''If we shall not be found naked.''
It is necessary as a necessary effect following justification.
18-21. However, I judge that the sufferings of this time are not worthy He establishes a very ample and beautiful comfort which you can separate into six arguments.
The first is taken from the outcome of the affliction, and is similar to the topic about rewards. Very great glory will be given us for these afflictions.
Therefore let us patiently await the outcome and our liberation.
22. We know that the whole creation groans The second example is taken from the example of creation. Everything in nature is subjected to corruption and to the abuse of the ungodly in the meantime until it is liberated. Therefore, we are awaiting liberation.
This is a sublime impulse in Paul, by which he looks on the horrible confusion of human life and the corruption of all things, murders, wars, devastations, and other ills of the world. He sees how great the power of sin is, how great the tyranny of the devil, and how unworthy it is for the nature of things to be subjected to the devil and death on account of the sin of man.
Here one should first consider the feeling of the godly in every affliction.
Delay tortures their minds, as does the fact that we do not foresee the mode of liberation. Likewise, troubles grow assiduously. Thus also the minds of the godly are tormented by public worry when they see great dangers threatening the church, and see that liberation from them is being deferred and evils are increasing.
Whether our afflictions are private or whether we grieve for a public cause, he sets before us comfort from the example of heaven and earth and
Romans 8 G9) of all nature, which has been subjected to the abuse of the ungodly. Tyrants rule, wicked persons enjoy the riches of the world, but the church, for whose sake all these things were created, is being hacked to pieces; it is not granted the use of life, light, and other creatures. Yet things have been created that they may serve the godly, and the glory of God. Since they are being dreadfully abused and have been subjected to corruption on account of the sin of Adam, the creatures themselves also look for liberation.
This is the comfort: Heaven and earth are bearing an immense burden, namely, the abuse of the ungodly, and still they look for liberation. Therefore let us together with them endure these common troubles and bear the delay, for although liberation is delayed, it still will reach us at some time.
Paul uses very meaningful words and personifies: ''All creation groans and is in travail.' With these words he signifies that the creatures are suffering injury, but the pain from that injury reaches the church, against which the wicked rage at the same time as they rage against the creatures, as when tyrants and wicked persons ravish the creatures and persecute the church.
23. But also we who have the firstfruits of the Spirit The third is from the example of the apostles. Do we who have more excellent gifts suffer afflictions? We struggle with the consciousness of our sins and offenses, with terrors of the devil, with our infirmity, with dangers and persecutions on the outside, and await liberation. Therefore you also should await it.
24. For we are saved in hope The fourth argument is taken from the definition of hope. Hope has to do with things which are not yet present: "'We are saved in hope,'' that is, by hope we have been set free from death and all evils. Therefore the liberation from death and other evils is not yet a present reality.
But here we must ask whether we have not in the present been set free from sin. I answer: By imputation we are at present righteous and freed from sin. But there still remains in our nature the sickness from which we have been set free in hope, that is, we hope for complete newness. Therefore, we in fact still labor with infirmity and are plagued by the terrors of sin and by other afflictions. But in the midst of these troubles we ought to raise ourselves up and declare that at present we have remission of sins, are righteous by imputation, and please God for Christ's sake. As he says above [5:1]: '"'Having been justified by faith, we have peace."'
Here we see an important difference between faith and hope. Faith in the present accepts the remission of sins and the imputation of righteousness.
Hope has a different object; it awaits complete liberation.
Commentary on Romans With respect to hope these two things must chiefly be held: First, it has been commanded that we hope for eternal life. For whoever does not look for the things which have been promised denies that God is truthful. Therefore, in order that the glory of truthfulness may be given to God, it is necessary to hope for the things he has promised. We must know that hope is not doubting, but that it fights against doubt and conquers it.
I know the command; but the condition of merit or of our worthiness is demanded. Should also the unworthy hope for salvation? It is this question which particularly troubles minds and drives out hope. This is the voice of the Law and of the handwriting in our minds which condemns us and forbids us to hope because we are unworthy.
Therefore this second teaching is very necessary, namely, that the reason for hope is not our merits nor our worthiness, but the gratuitous promise of Christ. It has been commanded that we should hope for salvation, and it has been commanded that we should hope—not on account of our worthiness, but gratis, on account of Christ, because eternal life is given to the believer on account of Christ, not on account of our own worthiness. Therefore, although we are unworthy, gratuitous hope should still be held fast and our unworthiness acknowledged. The statements about hope are to be taken in this way. God commands us to hope because our unworthiness scares us off.
Hope is not to be cast off on account of our unworthiness; rather, it is to be opposed to our unworthiness because of the promise.
Thus Ps. 42[:5] acknowledges and confesses unworthiness. Then it sets hope in opposition to it: ""Why are you cast down, O my soul, and why are you disquieted within me? Hope in God, for I shall yet confess him."'
Thus in the beginning of Ps. 130[:3] he confesses his sin: "If you, O Lord, should mark iniquities, who will stand?'' Then he sustains himself by hope [v. 5]: ''My soul has sustained itself with his Word; my soul has hoped in the Lord, for with the Lord there is mercy. ..
In such sayings it should always be understood that hope depends on the gratuitous promise, not on a condition of our merits and worthiness or on a condition of the Law. Thus those statements become sweet and bring forth true and efficacious comfort. And this hope is to be exercised in calling on God, as is said in Ps. 28[:7]: "'In him my heart hoped, and I was helped."'
And Ps. 34[:8]: "'Blessed is the man who hopes inhim.
'' And Ps. 25[:3]:
"All who wait for you shall not be confounded.'' Ps. 4[:5]: ''Offer right sacrifices, and put your trust in the Lord."'
Up to this point he has spoken about the fourth argument, namely, that we have been liberated in the present, so far as imputation is concerned. Next, we have been liberated in hope, so far as complete newness is concerned.
This also has been said with respect to hope: we have been commanded to
Romans 8
hope for the things which have been promised, and that there must not be patched on to it the condition of our worthiness or merits. Men are in great need of being reminded of this. For that is how hope must be defined; hope is the sure expectation of the salvation promised to believers because of Christ, not because of our worthiness.
25. We wait patiently He says distinctly: "'We wait patiently,'' in order to indicate that liberation is not only deferred, but deferred in such a way that meanwhile great and extraordinary struggles must be endured. The saints are troubled by terrors of sin, snares of the devil, offenses, persecution, and various experiences by which faith is shaken, and in some persons extinguished. In order that we may foresee and understand these dangers and so our minds may be prepared for these struggles, he commands that patience be added to hope.
Here we need to consider what patience really signifies; this can be understood better from a comparison. | shall say first what patience means to the philosophers. Patience, according to the judgment of reason, is a certain obedience to reason which moderates grief and forbids us, when overcome by some grief, anger, or cupidity, to act against justice. Saul, driven by grief when he had suffered disaster, inflicted death on himself. Catiline, angered because he had been rejected, stirred up civil war. In such examples one can see what impatience is. From their standpoint, philosophers call patience something that moderates grief and keeps us from rushing ahead against justice.
But there are far more factors in Christian patience. First of all, the causes are different. There are three different causes. The first is the commandment of God. For all should know that it is a commandment of God that we should be obedient in afflictions, and that anger or impatience in afflictions is a sin. Therefore Christ commands [Luke 21:19]: ''Possess your souls in patience.'' And the Psalm [4:4] says: "'Be angry and sin not,"' that is, when you are angry, when in afflictions nature rages, do not succumb, but overcome the anger. Also Paul says [Col. 3:15]: "'Let the peace of God rule your hearts."'
The second cause is the Gospel, which explains that afflictions are not signs of the wrath of God. This cause is unknown to reason and to the Law; it is revealed only in the Gospel. Obedience can be rendered when the mind looks not only at the command of God, but sees also the other thing, namely, that afflictions are not signs of wrath but of the good will of God. What was said above about afflictions, that they are not to result in a fall, that they are not signs of the wrath of God, etc., should be considered here.
The third cause is the promise of help, which lessens and lightens the
Commentary on Romans appearance of evil in afflictions. David is obedient because he sees that they are not signs of wrath, and he awaits liberation. But philosophical patience is without hope of help when human supports have been lost.
Christian patience is a certain obedience in afflictions, but on account of the commandments of God and with the addition of faith, which according to the Gospel feels that afflictions are not signs of wrath, but expects and seeks help, according to the passage [Ps. 50:15]: *'Call on me in the day of trouble, and I will deliver you, and you will glorify me...
*' Paul is describing such patience here. For he demands not only that we should be obedient in afflictions, but also that we should declare that we have not been cast off, that we should call on God, and that we should expect help.
He immediately adds on the fifth argument about the aid of the Holy Spirit and about calling on God, as though he said: I demand the kind of obedience in which you at the same time call on God and hope for help, which indeed has been promised to you. Thus Christ says [John 14:18]: "'I will not leave you orphans...
26-27. The Spirit also helps our infirmity Because he has above spoken about patience and hope, he adds a fifth argument, taken from help. It is necessary for hope to be shown in order that patience may be retained, and so calling on God and hope may not be driven out in so great a magnitude of afflictions, in such great infirmity of the human heart which is filled with doubting. Therefore he argues thus: God is truly present and helps us in afflictions. So let us not succumb; let us not cast off faith and confession, overcome by despair.
Here it is profitable to have at hand and to keep in sight similar promises, such as: ''Ask, and you shall receive'' [Lk 11:9]; "'How much more will your Father give the Holy Spirit to those who ask him'' [Lk 11:13]; ''Come to me, all who labor' [Mt. 11:28]; ''I will not leave you orphans'' [John
14:18]; "*I shall ask my Father and he will give you another comforter, that he may remain with you always"' [John 14:16].
But how is the Holy Spirit given, and how does he work? I answer:
When we sustain ourselves by the Word in these struggles, and call upon God. Paul here links these two together, as it is said very often in the Psalms:
*'My soul sustained itself in his Word'' [Ps. 119:50]. Likewise about invocation, in Ps. 4[:1]: ''When I called upon him, the God of my righteousness heard me."' And Christ says about invocation: *'He will give the Holy Spirit to those who ask him'' [Lk 11:13].
Paul is here describing in brief words an immense struggle which our weakness undergoes. For in dangers, persecution, death, and all kinds of afflictions, and in bodily or spiritual troubles, nature finds it difficult to obey
Romans 8
and at once seeks to cast them out. Therefore Paul says [8:26]: ''We do not know what we should pray for,'' namely, in our natural ignorance we ask to be set free at once, and we bear the cross impatiently. Meanwhile the Holy
Spirit brings it about that we in some part obey and call on God. This obedience and invocation Paul calls *'sighs too deep for words.'' Through the Spirit we subject ourselves to God and ask for liberation according to the will of God, not according to fleshly desire.
Paul is speaking about a true and very great struggle, not about cold and idle thoughts. These things cannot be understood by the carnally secure, but everyone in his way in his temptations ought to experience the power of this comfort in some part as he calls on God. Nothing greater can be promised than the presence and working of God; this is what is promised when the Holy Spirit is promiséd.
Moreover this topic also supplies us with a testimony against the Pelagians, who imagine that people are made righteous and are saved without the Holy Spirit. Against this Paul openly testifies here that the Holy Spirit is given, and that these impulses—faith and calling on God—are aroused by the Holy Spirit as he works and moves people.
28-29. We know that for those who love God The sixth argument is taken from the outcome. God is glorified in no other way except through afflictions. Therefore endure them, since they are the road to glorification. He proves the antecedent by setting forth the picture of Christ. We need to become similar to the image of the Son of God; he was glorified through suffering. Therefore it is necessary that we also be afflicted. This is the chief comfort of the godly, to gaze upon this picture of the Son of God. No philosophy and no human wisdom can see why this infirm human nature should be burdened with such extraordinary calamities. Reason wonders whether they happen by chance. The Law of God proclaims that they are punishments of sin and signs of the wrath of God which testify that we have been rejected.
But the Gospel chides both errors and sets before us the Son of God. It testifies that we are subjected to afflictions not by chance, but according to the sure counsel of God, not in order that we may be lost, but that we may be exercised. When God comforts us, faith and the knowledge of God increase in us. This wisdom about the cause and purpose of human calamities is wholly above and beyond the grasp of reason. It is revealed only in the Gospel, and is seen chiefly in this picture of the Son of God.
30. Those he elected, he also called Why does he begin from election? "'Those whom he elected, he also calls, thereafter he justifies and glorifies them.'' I answer: He wanted to
Commentary on Romans embrace the whole order, according to which the church was founded by God.
And first he reminds us that the election is the cause for the calling, not human merit or the righteousness of the Law. This is useful to know in order that we may hold fast to the comfort against the opinion about merit, and against those people who falsely arrogate to themselves the title of church on account of the righteousness of the Law, etc. We must declare that the church has been elected not on account of worthiness and human merit, not on account of righteousness of the Law, not on account of human authority, and not on account of the prerogative of succession. Likewise, we must know that the church which has the title is persecuting the true church. Therefore, he reminds us at the start that there is another church which has been elected, in order that we may look to and acknowledge the true church.
Immediately he weaves in something about the calling in order to lead us to the Word, and this reminds us that the calling is not invalid. God is truly present in his calling, and he justifies and glorifies those who have been called. He wants us to regard our calling highly and to remember that it has been brought about by God, in order that we may persevere in it, because
God will stand by this his calling and Word.
31-34. What then shall we say?
The seventh argument meets the foremost question, for it is taken from the object and cause of the fear. The cause of fear and despair is that in the midst of our afflictions, the sight of our sins terrifies us, and we judge that God is angry at us.
Paul here comes to the aid of this question and shows that another object must be apprehended. He argues thus: God testifies by the giving of his Son that he is propitious to us, and indeed the Son is busy interceding for us.
Therefore, we should not cast off faith and hope of liberation. ''What shall we say to these things?'' means ''what is more ample or greater that can be set forth for our comfort than that we have a God who is favorable toward us?'" He amplifies this with the added pledge of grace, namely, that he gave us his Son. And lest our sins scare us off, he adds plainly: ''Who will accuse?" as if he said: *'Although we feel that we are unworthy, and that we still have sins and very great weakness and uncleanness, nevertheless, no one will accuse us after we have become righteous on account of our high priest,
Christ, that is, accepted. He says: "'It is God who justifies,"' that is, pronounces righteous. He justifies us on account of Christ, who intercedes for us.
He amplifies this statement by mentioning Christ, the mediator, and he mentions first death, then the resurrection, third, the kingdom, and fourth,
Romans 8
the priesthood. He mentions these things briefly, but they are not to be looked at only in passing.
First, he speaks about death and about the sacrifice in order to remind us that it is the height of disgrace make any sin greater than this sacrifice.
Second, by his resurrection Christ overcame all the power of the devil.
We should know that this victory is efficacious and that it will profit us also.
In the third place, his reign is not idle: He sits at the right hand of the Father and saves the believers with divine power, sustains and vivifies them, if only we do not fall away from him.
Fourth, he adds the priesthood and intercession of Christ. Neither is there any sweeter comfort than knowing that Christ is the priest and intercessor for us. However, it would be a disgrace against the priesthood of Christ if we were to think that his intercession was ineffective, or if we were not to join our calling on God to his intercession.
35-39. What then will separate us?
The conclusion of the last argument is as follows: Since God loves us so much he certainly will not cast us away, even though we are weak and are troubled by every kind of affliction. He calls the love of God that love with which God loves us, as Paul himself later interprets: "'Because of Him who loved us"' [8:37]. At the end of the consolation Paul repeats this proper and chief voice of the Gospel—that God loves us—because that is the most effective comfort in all afflictions, yes, in every act of calling on God. It far surpasses the understanding of the human heart, which is filled with doubting and fear and does not dare to declare that we are loved by God. Paul makes this comfort great with many words, as though he said: ''Do not let the greatness of the afflictions break you, but in all terrors look upon this comfort, that God certainly loves you.'' These words do not need a lengthy interpretation. But let us learn in life and in calling on God that God demands that we should declare that we are loved, and raise ourselves up, and in this faith truly call upon him.
The readers must be reminded about the inappropriate questions which are raised here. The scholastics disputed whether a righteous person could lose his virtues, since Paul says: '*Who shall separate us from the love?'' as if he wanted to say: ''In what way could we lose our love?'' They thought that love should be interpreted of our virtues, that is, the love with which we love God. But this unsound interpretation must be rejected. It is certain that saints can fall and lose the Holy Spirit, faith, and love, as the prophet Nathan condemns David on account of adultery.
Why then does he say that the love of God is everlasting? I answer: As the evangelical promise is perpetual and valid, but in such a way that it requires
Commentary on Romans faith, so Paul is here speaking to believers, as if he said: "'As long as you believe, as long as you do not fall from faith, it is most certain that the love of God toward you is in force.' The meaning is this: Without doubt the love with which God loves us is always valid, firm, and certain for the believer.
This is the proper message of the Gospel, as was said above. Therefore Paul enlarges it here, at the end of the comfort.
Others have twisted this to refer to predestination, but there is no need to turn to that in this passage, for he is speaking of our victory. And we shall conquer through the mercy and love revealed in the Word when we set this comfort in opposition to the terrors of sin and death. The meaning will be simple and plain if it is understood of believers. These ought to declare truly and with certainty that they are loved by God on account of Christ.