Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin
Romans 8:5-8
Romans 8:5-8
5. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
5. Qui enim secundum carnem sunt, ea quæ carnis sunt cogitant; qui vero secundum Spiritum, ea quæ sunt Spiritus.
6. For to be carnally minded is death; but to be spiritually minded is life and peace.
6. Cogitatio certe carnis, mors est; cogitatio autem Spiritus, vita et pax: 7. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
7. Quandoquidem cogitatio carnis, inimicitia est adversus Deum; nam Legi Dei non subjicitur, nec enim potest.
8. So then they that are in the flesh cannot please God. 8. Qui ergo in carne sunt, Deo placere non possunt. 5. For they who are after the flesh, etc. He introduces this difference between the flesh and the Spirit, not only to confirm, by an argument derived from what is of an opposite character, what he has before mentioned, — that the grace of Christ belongs to none but to those who, having been regenerated by the Spirit, strive after purity; but also to relieve the faithful with a seasonable consolation, lest being conscious of many infirmities, they should despair: for as he had exempted none from the curse, but those who lead a spiritual life, he might seem to cut off from all mortals the hope of salvation; for who in this world can be found adorned with so much angelic purity so as to be wholly freed from the flesh? It was therefore necessary to define what it is to be in the flesh, and to walk after the flesh. At first, indeed, Paul does not define the distinction so very precisely; but yet we shall see as we proceed, that his object is to afford good hope to the faithful, though they are bound to their flesh; only let them not give loose reins to its lusts, but give themselves up to be guided by the Holy Spirit.
By saying that carnal men care for, or think upon, the things of the flesh, he shows that he did not count those as carnal who aspire after celestial righteouswhich believers are enabled to perform by the Spirit's aid and influence. The verses seem so connected in the argument, that one of these two ideas must be held throughout. There is nothing decisive in the wording of this verse, though the cast of the expressions seem more favorable to the idea entertained by Doddridge and Scott, and especially what follows in the context, where the work of the Spirit is exclusively spoken of. The word {δικαιωμα}, is better rendered "righteousness" than "justification;" for "the righteousness to the law" means the righteousness which the law requires; and the words "might be fulfilled in us," may, with equal propriety as to the uses loquendi, be rendered, "might be performed by us." The verb {πληρόω} has this meaning in Romans 13:8, and in other places. Viewed in this light the verse contains the same truth with what is expressed by "serving the law of God," in Romans 7:25, and the same with yielding our members as "instruments of righteousness unto God," in Romans 6:13. That this is to establish a justification by the law, is obviated by the consideration, that this righteousness is performed through the efficacy of Christ's death, and through the reviving power of the Spirit, and not through the law, and that it is not a justifying righteousness before God, for it is imperfect, and the law can acknowledge nothing as righteousness but what is perfect. The sanctification now begun will be finally completed; but it is all through grace: and the completion of this work will be a complete conformity with the immutable law of God. — Ed.