Romans Study: Chapters 7-8

Chapter links: Study Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, God, Questions.

Romans Chapter 7 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

C7-S1 (Verse 1), C7-S2 (Verse 2), C7-S3 (Verse 3), C7-S4 (Verse 4), C7-S5 (Verse 5), C7-S6 (Verse 6), C7-S7 (Verse 7), C7-S8 (Verse 7), C7-S9 (Verse 7), C7-S10 (Verse 7), C7-S11 (Verse 8), C7-S12 (Verse 8), C7-S13 (Verse 9), C7-S14 (Verse 10), C7-S15 (Verse 11), C7-S16 (Verse 12), C7-S17 (Verse 13), C7-S18 (Verse 13), C7-S19 (Verse 13), C7-S20 (Verse 14), C7-S21 (Verse 15), C7-S22 (Verse 16), C7-S23 (Verse 17), C7-S24 (Verse 18), C7-S25 (Verse 19), C7-S26 (Verse 20), C7-S27 (Verse 21), C7-S28 (Verse 22-23), C7-S29 (Verse 24), C7-S30 (Verse 24), C7-S31 (Verse 25), C7-S32 (Verse 25)'.

Our chapter theme is: 'Free From Religious Law'.

What Paul just concluded in Chapter 6 is going to cause all kinds of objections from religious people (Jews and other) who believe in salvation and sanctification by keeping the Mosaic Law. It will also bring objections from saved religious people (Jews and other) who believe in salvation by grace coupled with sanctification by keeping the Law. Paul is going to deal with how grace is better than keeping the Law, but first he is going to deal with general principles about the Law and limits of it. That is what this chapter is dealing with.

The main problem with the Law, which Paul tells us about in this chapter, is that sin used the Law to work death in us. So long as we were under the Law, sin had dominion over us. However, Christ freed us from the Law that we should bring forth fruit unto God. Paul's arguments are somewhat confusing but end up clear enough. His conclusion is: So then with the mind I myself serve the law of God; but with the flesh the law of sin. People who want to be under religious Law end up under the law of sin. Those people who let Jesus Christ our Lord live through them find that they are delivered...from the body of this death and serve the law of God.

Paul has been talking about several things, all of which led up to Romans 6 were he told us that we were to have fruit unto holiness which will cause us to end up with everlasting life. Paul also said that God had two requirements which were our being made free from sin and our become servants to God. Well, this argument is going to cause all kinds of objections from religious people (Jews and other) who believe in salvation and sanctification by keeping the Mosaic Law. It will also bring objections from saved religious people (Jews and other) who believe in salvation by grace coupled with sanctification by keeping the Law. Paul is going to deal with how grace is better than keeping the Law, but first he is going to deal with general principles about the Law and limits of it. That is what this chapter is dealing with.

Paul has three subsets of sentences (verses) within this chapter and then presents his conclusion. Each subset of sentences deals with a different aspect of how God took care of sin using the law to hurt us. The first subset is in 7:1 through 7:6. There Paul explained that the law hath dominion over a man as long as he liveth. And ye also are become dead to the law by the body of Christ so that we are delivered from the law.

In the second subset (7:7 through 7:12), Paul explained why God made us spiritually dead to the law and goes on to explain I had not known sin, but by the law. Paul further explains that sin, taking occasion by the commandment, deceived me, and by it slew me. He then explains that since sin was using it to hurt us, God made us dead to the law by the body of Christ so that sin could no longer use the law to hurt us.

In the third subset (7:13 through 7:20), Paul explains how sin is addictive and how it controls us through that addiction and makes us do things that we don't want to do and keeps us from doing things that we want to do. Then, in his conclusion, Paul tells us God's solution to our problem, which leads into the next chapter where Paul explains God's solution in greater detail.

The most used non-prepositional word in this chapter is Law with 23 occurrences. The second most used non-prepositional word in this chapter is sin with 14 occurrences. The third most used non-prepositional word in this chapter is good with 8 occurrences. Dead and death combine to form 11 occurrences. Then comes commandment, God, and husband with 6 occurrences each. As already stated, this chapter is about how sin uses the Law. All of the other words point to important sub-topics, but all fit under the main topic of this chapter.

Below are summaries of each sentence and, below them, is a chapter summary based upon the sentence summary.

7:1 Paul is introducing a new subject that he will tie back into previous arguments after he lays out the foundation. This new subject is that the law hath dominion over a man as long as he liveth. God is always righteous and even God will not violate principles that He has established. Forexample, in the Gospel of John, which presents Jesus as the Son of God, Jesus submitted to demands that he produce witnesses for His claims (Deuteronomy 17:6; 19:15; Ruth 4:11; Matthew 18:16; Matthew 26:60; 2Corinthians 13:1; 1Timothy 5:19; Hebrews 10:28; Revelation 11:3). Jesus refused to answer challenges to His authority, but submitted to demands that He obey the principles found in the word of God, even though He is the Son of God. So when Paul states this principal about all law, and states it as a principal found in the word of God, there is no getting around it. Because of this, Paul is going to show how God made us dead to the law (7:2-4, Romans 6, 8) so that he could free us from the restrictions of the Law and allow us to live under grace (Romans 8).
7:2 is the start of an illustration of the principal that he stated in 7:1. Paul is using marriage as his illustration. Unfortunately, too many people who claim to be Christians ignore what is plainly stated in this verse. Stop and think: the Pharisees picked several doctrinal fights with Jesus and in every case the Pharisees were wrong and Jesus was right. One of those doctrinal fights was over divorce and remarriage with the Pharisees believing that God approved remarriage. In Matthew 19 and Mark 10 Jesus said Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so...and whoso marrieth her which is put away doth commit adultery. We have the other extreme with preachers claiming that God is always against divorce while Isaiah and Jeremiah both tell us that God divorced the Jews. Other sentences make it clear that God cut the Jews off from His provision in this life while (spiritually) keeping them as His people. That is the difference between being divorced and being divorced-and-remarried. This verse clearly states For the woman which hath an husband is bound by the law to her husband so long as he liveth. It does not say 'so long as they are not divorced' (see 7:3). What the Bible really teaches is that if you get divorced you are not free to go marry someone else so long as that mate is alive. You also do not incur the judgment of God that most preachers claim just for being divorced. The Bible teaches that the true judgment from God (as opposed to judgment by religion) comes at remarriage. This verse also tells us but if the husband be dead, she is loosed from the law of her husband. The principal that Paul is going to use in this chapter is that death frees us from the boundaries of Law. Divorce does not and God, who is always righteous, does not violate the principles that he established. He did not violate the Law but established it and accomplished His Will in spite of the limitations of the Mosaic Law.
7:3 continues the illustration that Paul started in 7:2. He starts with So then which means 'as a consequence of the principles stated in 7:1 and 7:2'. Based upon these principles, Paul gives us a conditional (if) statement divided by a colon. Before the colon is the results of getting married while her husband liveth and after the colon are the results of getting married while her husband...be dead. Notice that divorce isn't even mentioned. According to God's Word, the different results are due exclusively to whether the mate is alive or not. In most cases if a woman is getting married while her husband liveth, the courts demand a legally accepted divorce to have occurred. Therefore, in most cases, Paul is saying that if a divorced person gets married while their spouse is still alive, then she (he) shall be called an adulteress (adulterer). However, if their spouse be dead, she (he) is free from that law. Please notice that this difference is determined by God’s spiritual law and not by the court of men.
7:4 tells us:
- It starts with the word: Wherefore (we are here because of the arguments and principles already stated).
- Next, comes the phrase my brethren. (That is: you saved people who are beloved of God, called to be saints). This is not written to the lost nor to the carnal.
- Next, comes the word: ye (each and every one of you personally) also (in addition to your positional salvation received at your initial profession).
- Next, comes the phrase are become dead to the law (are free from the bounds of the Mosaic Law and can stop responding to the demands from it [dead]) by the body of Christ (Please see the note for 7:4 under Christ). Here is how God makes us free.
- Next, comes the word: that (here's why Christ gave His body to set you free).
- Next, comes the word: ye (each and every one of you in a personal way).
- Next, comes the word: should (not guaranteed) be married (have this personal intimate union which God intended when He created marriage).
- Next, comes the phrase to another (not to a bunch of cold dead rules).
- Next, comes the word: even to (equal to) him who is raised from the dead (Christ).
- Next, comes the word: that (here's why we have the personal intimate relationship known as salvation and illustrated by marriage).
- Next, comes the phrase we should bring forth fruit unto God. The word fruit is used, symbolically, in the word of God for: 'new life'. A person who never leads another to true salvation and never helps others to mature spiritually has failed to fulfil God’s purpose in saving them. Please see the note for 7:4 under Christ.
7:5 tells us:
- It starts with the word: For (Here's why)
- Next, comes the phrase when we were in the flesh (we are not supposed to be in the flesh after our profession of salvation)
- Next, comes the phrase the motions of sins (lying, theft, hatred, trusting religion, etc)
- Next, comes the phrase which were by the law (by religious rules)
- Next, comes the phrase did work in our members to bring forth fruit unto death (religion kills spiritually, soul-wise and physically. Biblically, physical death is the entire process of physical corruption and not just the event of our soul and spirit separating from our body).
7:6 tells us that we were dead wherein we were held which caused us to serve...in the oldness of the letter. God didn't want that. If He did then there would be no reason to put away the Mosaic Law. However, God wanted a personal intimate relationship with us (go figure J'). So 7:6 also tells us But now we are delivered from the law that we should serve in newness of spirit. If we aren't willing to serve in newness of spirit then God has no reason for freeing us from the Mosaic Law. But, as 7:4 and the next chapter explain, God made us dead to the law by the body of Christ so that we would bring forth fruit unto God. If we don't personally bring forth fruit unto God then we prove the Devil's claim that God wasted His salvation on us.
7:7 has another God forbid. It tells us that there is absolutely, positively no way that the law is sin.
I understand what Paul is saying here. Many times I have made a statement and had a listener attach their own assumption to my statement and start accusing me of heresy when my statement alone is not heresy and is Biblically true but the heresy is from their own assumption. Some people don't realize when they do this. However, they are attaching two separate thoughts and treating them as a single thought. They do this thoughts because they have been taught that the two separate thoughts are always attached.

Other people do this deliberately so that if you agree with the truth they can accuse you of supporting the error. If you disagree with the error, then they can accuse you of disagreeing with the truth. They put people in a no-win situation. (This is one way that the devil suppresses the truth.)

Paul is warning the reader to not assume things and to not claim that he said more or less than what he actually said. Paul gives the first part of his detailed answer in the rest of this verse. Paul continues his detailed answer in the sentences which wollow this verse and go through 7:12. (Please read all of these sentences and associated notes together.)

Here, Paul says Nay, I had not known sin, but by the law. The Law tells us to not do certain things that we would not have thought of doing on our own. However, once people get a certain thought in their head they often find it hard to forget it. Think of the times that you have had some song or jingle that kept playing in your mind. You couldn't stop thinking about it unless you replaced it with another song or jingle. The same is true about the Mosaic Law and sin. They are two different things. However, some people have locked the two together in their minds. Just the mention of the Law forbidding something is enough to give some people the desire to do the forbidden thing and they can't stop thinking about it on their own.

Now some people might say that the Law shouldn't even mention these sins so that people aren't tempted. However, a court can not enforce an unwritten law and still be righteous, and God is righteous. As Paul explains in this chapter, the Mosaic Law isn't bad but our own sin nature that we inherited at birth corrupts us and makes us want to do that which is forbidden no matter what it is or what the consequence is for our doing the forbidden thing.

The world uses this fact of our sin nature for what is called 'Reverse Psychology'. The person in charges deliberately says 'don't do' what they want another person to do when they realize that the second person is controlled by a sin nature. Thus, the Law and sin are two different things that some people (erroneously) always lock together. They see the Law forbidding what can not be done in our own ability and (erroneously) conclude that God is unrighteous in making the Law instead of correctly understanding that we have to get help beyond our own abilities in order to keep the Law.

The second Equivalent Section of this sentence (after the colon) gives us a basic illustration of this principal when it says for (Here's why) I had not known lust, except the law had said, thou shalt not covet. James 1 and James 4 tell us that our own lust is what tempts us and causes us the sin and fight and kill and even have wars within ourselves. When our bellies are full and we still want another bite of some food that we don't need. This desire is our own lust. Try it. Interrupt a small child (who has learned very little control) that is playing and not paying attention to you. Tell them to not take their favorite cookie from an open package that you leave within their reach and then leave the room. While some will resist, most will give into their own lust and take the forbidden cookie that they would not have taken if it was not brought to their attention.

7:8 continues what Paul started in 7:7 and continues through 7:12. This sentence starts with But which lets us know that he is talking about the same subject while going in a different direction. Here, Paul says that sin is used the commandment to make my soul (mind will and emotions) to dwell upon some forbidden thing until I had an overwhelming lust (concupiscence) for the forbidden thing. He goes on to say For without the law sin was dead. That is, until the law made us think about the forbidden thing, sin had no power to make us lust it. A rebel can't rebel against an establishment that doesn't exist. Creating the establishment doesn't force the rebel to act the way he does, but enables his own sin nature to act against the establishment. Please also see the note above for the prior verse.
7:9 has two Equivalent Sections divided by a colon and tells us more about what Paul started in 7:7.
- The First Equivalent Section tells us For (Here's why) I was alive (I was responding to the desires of God) without the law once (before the Law put a limit upon my actions).
- The second (equivalent) part tells us but when the commandment came (but when the Law put a limit upon my actions) sin revived (my inherited rebellious nature made me desire to go beyond the limits and dwell on how green the grass was on the other side) and I died (I stopped responding to God's promptings and direction for my life).
7:10 continues what Paul started in 7:7 and continues through 7:12. It starts with And which lets us know that it is added to the prior sentence which gives the reason (For) what Paul said in 7:8. That is, the commandment (the limits that God put upon our life and behaviour) was ordained to life (was established by God to keep me from things that would corrupt and destroy my life) I found to be unto death (I found to actually increase my corruption and self destruction because of my own rebellious sin nature).
7:11 continues what Paul started in 7:7 and continues through 7:12. It gives the reason (For) for what Paul said and tells us the same thing as I said only in different (and fewer) words when it says sin, taking occasion by the commandment, deceived me, and by it slew me.
7:12 concludes what Paul started in 7:7 when it starts with the word: Wherefore.
- That is: it gives a conclusion of what has been said.
- Next, comes the phrase the law is holy, and the commandment holy, and just, and good. That is: the Law didn't make me sin but my own rebellious sinful nature did.
- We can't blame God's commandment for our reaction to it. As mentioned in the note for 7:7, people attach two different things together and claim that one always leads to the other.
- Here, Paul is dividing God's commandment from our reaction to it and telling us that we can't blame God or His commandment for our own rebellious sinful reaction to it.)
7:13 gives us another God forbid which means there is absolutely, positively no way that we should be claiming or living according to the questions in this verse. (Please follow this link to all of the Questions that Paul asks in this epistle.)
- We should never claim that that which is good (what is from God) is made death unto me. God never brings death but always brings life.
- Paul goes on and tells us that sin is used that which is good to work death in me. It is one thing for an open enemy to try to destroy you. It is another thing to find out that what should be on your side to be turned against you.
- God allows this that sin by the commandment might become exceeding sinful. That is, sin corrupts everything that it can, but it also lies about its nature. Sin presents itself as something good and pleasant and tries to blame anything else for the corruption that it brings. However, when sin corrupts that which is good it can not blame what God provided for the corruption.
- Therefore, the corruptive (death) nature of sin is revealed (that it might appear sin). Paul also gives us more of an explanation of this in the next few verses.
7:14 starts with For and tells us why the corruptive (death) nature of sin is revealed when it uses that which is good to work death in me.
- First, this sentence tells us we know that the law is spiritual. Many people think that all laws are part of this physical world but that causes people to ignore the spiritual consequences of obeying, or of disobeying, the law.
- Then this sentence is divided by a colon followed by but, which gives us the opposite of the first part of this sentence. This opposite part tells us I am carnal, sold under sin. Our carnal (physical) nature is controlled by sin (sold under sin) because we are all born with the sin nature passed to all men by Adam and Original Sin.
- However, since the law is spiritual it is not controlled by our carnal sinful nature. Instead of following the spiritual Law, we follow carnal religious activities (emotion stirring ceremonies, etc) and think such activities are sufficient to meet the spiritual requirements of the Law.
- When the Law points out that we failed, because the carnal can never accomplish the requirements of the spiritual, we are condemned.
- Sin uses the Law to bring us condemnation by convincing us that we can meet spiritual requirements in our flesh, which is what the next verse essentially says.
7:15 starts with For and gives another reason for what was said in 7:13-14. The key to understanding this verse is remembering that the context is the difference between the spiritual and the carnal. In the first part of this sentence, Paul says that which I do I allow not. What we do is done physically (carnally). What we allow not is done spiritually according to the spiritual Law. Our actions do not match what we know (spiritually) to be right. Paul says essentially the same thing, only a different way, in 7:22-23. The second half of this sentence says the same thing another way when it says what I would, that do I not; but what I hate, that do I. All of us have asked ourselves why we did something so stupid as what we did. When we sin we give control to sin and after a while we are addicted and can no longer stop ourselves.
7:16 essentially says that when we do things that we don't want to do, (and we want to do what the Law tells us to do), then we consent unto the law that it is good.
7:17 essentially tells us that we are addicted to sin and it controls us (that is what addiction is). God never takes away our free will but Satan does through sin. Since sin dwelleth in me, it has an ongoing control of us, once we let it in. The Now that opens this sentence lets us know that the control by sin was not there in the beginning (how God created us) but took over control (took away our free will) once we let it in.
7:18 starts with For and gives the reason for what was said in 7:17. in this verse, Paul uses flesh for a major part of what the Bible considers to be carnal. In 7:17 Paul pointed out the distinction between what we want to do and what sin is making us do. Now, in this sentence, we see how to separate the two sources of motivation within us. We see that sin has corrupted our flesh. Thus, when we have two different desires and we aren't sure which we should do, if we figure out which will satisfy our flesh more, and do the opposite, we will 'starve sin in our life' and reduce the controlling influence of sin in our life.
In 7:19 Paul explains further (For) when he says the good [Godly deeds] that I would I do not (because the corruption from sin prevents it). The second (opposite equivalent because of the colon and but) part of this sentence tells us the evil which I would not [sin controlled acts], that I do.
7:20 gives us a conclusion (Now) of these sentences while also starting the next phase of this building logical argument. Notice that we have a conditional (if) where Paul is saying it is sin that dwelleth in me which has control when I do things that I don't want to do. Paul is doing all he can to make us understand that when we mess with sin we may have pleasure for a little while, but we end up controlled by that sin. People don't understand that all sin ends in slavery and death.
In 7:21 Paul starts with I find then a law. That means that what he is going to say is as reliable as the law of gravity. That is: when I would do good, evil is present with me. Every time that we decide to do something for God, there is a part of us that immediately tries to fight our decision one way or another. We find ourselves delaying, having unreasonable fear or shyness, or our mind wandering to other things or any of several other things that stop us from doing what God wants. That is what Paul means when he says when I would do good, evil is present with me.
7:22-23 is a single sentence where Paul says he has the law of God in his mind and that the law of God causes him to delight...after the inward man but at the same time (colon) he sees another law in my members [flesh] which brings me into captivity to the law of sin.
7:24 summarizes Paul's feelings quite well. Notice that he calls his sin controlled flesh a body of this death. He is not physically dead, but the ongoing and ever expanding corruption from sin is what he calls a body of this death. That supports my claim that in the Bible, physical death is not just when the soul and spirit abandon the body but it is the entire process of corruption which leads the soul and spirit eventually abandoning the body.
7:25 summarizes this chapter on the Mosaic Law and how sin is used that Law to enslave and addict us into a helpless position. It tells us that our only hope is in Jesus Christ our Lord. Please see the note on 7:25 under Lord Jesus Christ.

As these summaries have shown for each of the prior chapters, this chapter is built upon the doctrine established within the chapters which preceded it. Chapter 1 is the foundation of this epistle and gave us a step-by-step method for winning the lost and getting them to mature. Chapter 2 through chapter 4 told us how to win the lost. Chapter 5 telling us how to get God's grace after we make our initial profession. Chapter 6 warned us that if we continue to live in sin, after our initial profession, then we would suffer the consequences. Now our current chapter answers the question: 'Well, what about the Mosaic law? Why get rid of the Law?'. Our chapter explains that so long as we have the Mosaic Law, it controls our actions and we are not free to have a personal relationship with Christ. (C7-S4 tells us Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.) the Mosaic Law did not keep us from sinning and let us bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. Our chapter goes on to explain that sin is part of our flesh and we serve the Law in our flesh, which causes us to sin. However, when we obey Christ through our spirit then He overcomes that sin. (C7-S28 tells us For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.) (Galatians 3:19 tells us Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.) that is, the Law was added to show us how sinful our fleshly nature is and to bring us to the point that we would willingly accept Christ, Who will make us free (John 8:32, 36).

One outline for this chapter (from Treasure of Scripture Knowledge) is:

7:1-3: No law hath power over a man longer than he lives.
7:4-6: But we are dead to the law.
7:7-11: Yet is not the law sin.
7:12-15: but holy, just and good.
7:16-25: as I acknowledge, who am grieved because I cannot keep it.

C7-S1 (Verse 1) A basic truth about all Law.

The truth of this sentence should be obvious.

Know ye not,
brethren,
(See Below),
how that the law hath dominion over a man as long as he liveth?.

Below is the part of the sentence from the parenthesis.

(for I speak to them that know the law).

in this sentence Paul is introducing a new subject that he will tie back into previous arguments after he lays out the foundation. This new subject is that the law hath dominion over a man as long as he liveth. The Included Section tells us that them that know the law can verify what Paul is saying for anyone who doubts this basic truth which holds for all laws. This is a legal principal that is true even for God's Laws, including what we call the 'Laws of Nature'.

God is always righteous and even God will not violate principles that He has established. One precept that God established is that there must be at least two witnesses for something to be established under the Law (Deuteronomy 17:6; 19:15; Ruth 4:11; Matthew 18:16; Matthew 26:60; 2Corinthians 13:1; 1Timothy 5:19; Hebrews 10:28; Revelation 11:3). The first time that we find any form of the word establish is when God told Noah But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. (Genesis 6:18). (Of course, a covenant is a spiritual contract [legal device] with God.) At that time God established a new set of Laws of Nature (seasons, etc) and it was witnessed by two of every kind of animal, which were on the ark.

When we are dealing with laws we find that there are a lot of people who consider themselves knowledgeable, are very sure about their knowledge, and yet are wrong. Survey at least 25 people and find out what they consider to be 'fraud' and how sure they are about what they consider to be 'fraud'. Now go ask a lawyer who specializes in Contract Law and see how many of those people, whom you surveyed, are correct. What you should find is that the first thing that a lawyer checks, when asked to sue someone for 'fraud', is the details of what was done to see if it really fits within the legal definition of 'fraud'. This is because courts refuse to hear peoples' wrong definitions about legal matters and stick to what the law defines.

The same is true for God's laws. Have someone step off the side of a 30 story building and see how much the Law of Gravity cares about their wrong definition. That will show you how much God will care about our wrong definitions when we come before His court.

Many people claim that saved people are not under laws of God, but only a fool would claim that the Laws of Nature are set aside when we get saved. This is important because people get some belief locked in their brain and ignore the evidence that their belief is wrong. Not only are the Laws of Nature still in effect for saved people, but several other laws of God apply to the saved.

Therefore, when we get into the details of this sentence and chapter, we need to do so with proper Biblical concepts in mind. In particular, we need to realize that we need to use the definitions and precepts which God has established and will use when He judges us. We also need to recognize that our wrong concepts will not be considered and that 'Ignorance is no excuse under the law'. Finally, we need to accept that God has laws which apply to us as saved people and we will suffer the consequences if we ignore, or are ignorant, of those laws.

For example, in the Gospel of John, which presents Jesus as the Son of God, Jesus submitted to demands that he produce witnesses for His claims. Jesus refused to answer challenges to His authority, but submitted to demands that He obey the principles found in the word of God, even though He is the Son of God. None of us are equal to, much less greater than, the Son of God. Therefore, we must also submit to any precept of Law that the Son of God submitted to. Since the Son of God provided at least two witnesses when people demanded it from Him, and since He also stated this precept (John 8:17), we also need to do the same.

So when Paul states this principal about all law (the law hath dominion over a man as long as he liveth), and states it as a principal found in the word of God, there is no getting around it. Because of this, Paul is going to show how God made us dead to the law (7:2-4, Romans 6, 8) so that he could free us from the restrictions of the Law and allow us to live under grace (Romans 8).

Returning to the details of this sentence (as opposed to background precepts involved in it), we see that Paul starts this sentence with Know ye not. He uses this phrase to point out a precept that is so obvious that all people should know it without even being told. Thus, this is something that we would know unless we believed some lie which contradicts an obvious truth. Unfortunately, a lot of religious 'truths' are that way and people accept a lie because 'We've got to have faith!' and believe that 'faith' sets aside the laws of God. Neither the basis (false 'faith') nor the conclusion (false religious 'truths') will hold up when we stand before God and God will tell people that they were warned to not accept a lie.

Paul uses brethren here because the people that he is addressing are the truly saved are. The functional definition is: 'plu. of brother. It is used almost exclusively in solemn and scriptural language, in the place of brothers'.

What Paul tells us, that should be an obvious truth, is the law hath dominion over a man as long as he liveth. The Included Section (for I speak to them that know the law) tells us that Paul makes this statement for two reasons. First, them that know the law should be able to verify this obvious truth to anyone who is in doubt about it. Secondly, them that know the law were the people who were the source of false doctrine that Paul dealt with in the prior chapter. Paul showed the error of their conclusions and now he is going to show the error in their use of the law, which is their basis for false doctrine.

Please see the note for Romans 10:19 for links to every place in Romans where forms of the word know is used. Please also see the notes for 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Paul uses brethren here because the people that he is addressing are the truly saved are. Please see the note for Romans 1:13 for links to every place that Romans uses brethren or brother or sister. Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the notes for 1Corinthians C2S1 and Galatians C1-S1 about the word brethren. The functional definition is: 'plu. of brother. It is used almost exclusively in solemn and scriptural language, in the place of brothers'.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for Romans C6S14 about the word dominion. The functional definition is: 'Sovereign or supreme authority; the power of governing and controlling'.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828. Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Know. Ro 6:3 brethren. Ro 9:3; 10:1 them that. Ro 2:17-18; Ezr 7:25; Pr 6:23; 1Co 9:8; Ga 4:21 the law. Ro 7:6; 6:14 a man. Or, person, either man or woman; anthropos G444 and homo having this extent of signification. General references. exp: Mr 10:9.'.

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C7-S2 (Verse 2) An example of the obvious truth in the prior sentence.

First Step: Show the universally accepted truth.

For the woman which hath an husband is bound by the law to her husband so long as he liveth;.

Second Step: Show the end of the universally accepted truth.

but if the husband be dead,
she is loosed from the law of her husband..

This sentence is the start of an illustration of the principal that Paul stated in the prior sentence. Paul starts this sentence with For, which means it shows us why the prior sentence is true. While our society claims that they have set aside this truth, God has not agreed to that change by our society. We will deal with that in a moment. Fornow, accept that Paul's audience accepted that what he said was a truth that everyone, of that day, accepted. The main principal that Paul is illustrating is how the law binds us and how the power of the law to bind is limited. That is what we need to concentrate on and not the distraction of our society's error.

We find bound is used 112 times in 109 verses of the Bible, 40 times in 39 verses of the New Testament and only in this sentence within Romans. We find bind is used 63 times in 63 verses of the Bible, 12 times in 12 verses of the New Testament and not used within Romans. Webster's 1828 dictionary defines bound as: 'BOUND, n. 1. A limit; the line which comprehends the whole of any given object or space. It differs from boundary. See the latter. Bound is applied to kingdoms, states, cities, towns, tracts of land, and to territorial jurisdiction. 2. A limit by which any excursion is restrained; the limit of indulgence or desire; as, the love of money knows no bounds. 3. A leap; a spring; a jump; a rebound. 4. In dancing, a spring from one foot to the other. BOUND, v.t. to limit; to terminate; to fix the furthest point of extension, whether of natural or moral objects, as of land, or empire, or of passion, desire, indulgence. Hence, to restrain or confine; as, to bound our wishes. to bound in is hardly legitimate. 1. to make to bound. BOUND, v.i. to leap; to jump; to spring; to move forward by leaps. Before his lord the ready spaniel bounds. 1. to rebound--but the sense is the same. BOUND, pret. and pp. of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained. 1. As a participle or perhaps more properly an adj.,destined; tending; going, or intending to go; with to or for; as, a ship is bound to Cadiz, or for Cadiz. The application of this word, in this use, is taken from the orders given for the government of the voyage, implying obligation, or from tending, stretching. So destined implies being bound. Bound is used in composition, as in ice-bound, wind-bound, when a ship is confined or prevented from sailing by ice or by contrary winds.'

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'the past-tense form of the word bind'. Please see the note for Mark 3:27 about the word bind. The functional definition for this word is: 'To tie together, or confine with a cord, or anything that is flexible; to fasten as with a band, fillet or ligature'.

So, in our First Step, we see that the law limits the activity of a woman to what her husband allows, that is also within the limits which he was given in the marriage contract, and this is done with the strength of chains or fetters. In our Second Step we see that this binding is ended at the death of her husband.

The important message of this sentence is that the law provides limits which we can not break but which are broken by death. Paul is going to use this breaking by death to prove his point later on in this chapter. However, at this point he is simply stating an obvious truth that everyone should agree to.

Having dealt with the main message of this sentence, we now need to deal with the distracting error.

Paul is using marriage as his illustration. Unfortunately, too many people who claim to be Christians ignore what is plainly stated in this verse. Stop and think: the Pharisees picked several doctrinal fights with Jesus and in every case the Pharisees were wrong and Jesus was right. One of those doctrinal fights was over divorce and remarriage with the Pharisees believing that God approved remarriage. In Matthew 19 and Mark 10 Jesus said Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so...and whoso marrieth her which is put away doth commit adultery. Thus, what is allowed by religion is not always what God intended. In most cases, remarriage is against God's intent.

We have the other extreme with preachers claiming that God is always against divorce while Isaiah and Jeremiah both tell us that God divorced the Jews. Other verses make it clear that God cut the Jews off from His provision in this life while (spiritually) keeping them as His people. That is the difference between being divorced and being divorced-and-remarried. Thus, divorce is not the same as being remarried and a lot of religious people wrongly judge the person who is divorced but has not remarried.

This verse clearly states For the woman which hath an husband is bound by the law to her husband so long as he liveth. It does not say 'so long as they are not divorced ' (see 7:3). What the Bible really teaches is that if you get divorced you are not free to go marry someone else so long as that mate is alive, except for some very limited exceptions. You also do not incur the judgment of God that most preachers claim just for being divorced. The Bible teaches that the true judgment from God (as opposed to judgment by religion) comes at remarriage. This verse also tells us but if the husband be dead, she is loosed from the law of her husband. The principal that Paul is going to use in this chapter is that death frees us from the boundaries of Law. Divorce does not and God, who is always righteous, does not violate the principles that he established. He did not violate the Law but established it and accomplished His Will in spite of the limitations of the Mosaic Law.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used. When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Galatians C4-S2 about the word woman. Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ. In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'. Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for 1Corinthians 3:9 about the words husband / husbandman / husbandry. The Morrish Bible Dictionary defines the word husbandman as: 'The man of a woman" signified her husband. Very little is said of the legal form of marriage, but the marriage tie has been held sacred from the beginning and by mankind everywhere. Eve gave the forbidden fruit to her husband. Ge 3:6,16. Mary had been espoused to Joseph, and he is called her husband. Matt. 1: 19. the husband is the head of the wife, and as such stands in the place of responsibility and authority; he is exhorted to love his wife. It is involved in headship that he love her as his own body, and cherish her, as the Lord does the assembly. Eph 5:23-29; Col 3:18-19.
Paul wrote to the Corinthians, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." 2Co 11:2. In Rev. 21 the new Jerusalem is seen coming down from heaven, prepared as a bride adorned for her husband: that husband must be the Lord Jesus, for she is the bride, the Lamb's wife.
There will also be a union in a future day between Jehovah and Israel. there has been the putting away: Jehovah has said, "She is not my wife, neither am I her husband;" but there is a day coming when she will say, "I will go and return to my first husband." Jehovah responds, "Thou shalt call me Ishi," that is 'husband;' "and shalt call me no more Baali," 'master.' "I will betroth thee unto me for ever." Ho 2:2-20. Happy unions when the Lord Jesus will be owned and loved by Israel, as their Messiah and King, and the Church be owned and manifested as the bride of Christ!''.

Please see above within this note about the word bound.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'To untie or unbind; to free from any fastening'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the woman. Rather, a woman. the apostle here illustrates the position laid down in the preceding verse by a familiar instance. Ge 2:23-24; Nu 30:7-8; 1Co 7:4,39 General references. exp: Ex 20:14; Nu 30:9; Mr 10:9.'.

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C7-S3 (Verse 3) The relationship between remarriage and adultery.

Equivalent Section: remarriage while mate is still alive.

So then if,
while her husband liveth,
she be married to another man,
she shall be called an adulteress:.

Equivalent Section: remarriage after mate is dead.

First Step: Get free from bounds of the law.

but if her husband be dead,
she is free from that law;.

Second Step: Exercise legal freedom.

so that she is no adulteress,
though she be married to another man..

This sentence continues the illustration that Paul started in the prior sentence. Paul starts with So then which means 'as a consequence of the principles stated in the first two sentences of this chapter'. That is, Since the law hath dominion over a man as long as he liveth, there are legal consequences while a mate is alive which no longer exist once the mate dies.

Based upon these principles, Paul gives us a conditional (if) statement divided by a colon. Before the colon is the results of getting remarried while her husband liveth and after the colon are the results of getting remarried while her husband...be dead. Notice that divorce isn't even mentioned. Please also notice that once more we see polar opposites on either side of a colon followed by the word but.

According to God's Word, the different in whether remarriage is legal or not is due exclusively to whether the mate is alive or not. In most cases if a woman is getting married while her husband liveth (while his wife liveth), the courts (God's and human) demand a legally accepted divorce to have occurred. (Note: a legally accepted divorce in mans' courts is not necessarily a legally accepted divorce in God's court.) therefore, in most cases, God (through Paul) is saying that if a divorced person gets married while their spouse is still alive, then she (he) shall be called an adulteress (adulterer). However, if their spouse be dead, she (he) is free from that law. Thus, the only time that God's court agrees with remarriage is when God's court determines that the mate is spiritually dead.

Spiritual death may or may not require physical death. Genesis 6:2 says, And the LORD said, My spirit shall not always strive with man... Romans 3:11 says, ...there is none that seeketh after God. While I won't go into all of the verses supporting this doctrinal truth, the fact is that if God's Spirit stops seeking a person they are spiritually dead even though their body is still sucking air. While lots of preachers claim the technically correct statement that people can still repent so long as they are sucking air, the reality is that they won't do it unless God's Spirit deals with their heart and motivates them to do so. While I am not saying what it would take for someone to become spiritually dead while physically alive, I am saying that it is possible. Further, I am saying that this sentence indicates that such a condition would be required for God's court to allow someone to remarry while their mate was still sucking air. Further, I personally would not want to claim that about my wife, even though we have been divorced, according to men's court, for over 10 years. However, we do need to remember that the Bible says that there is a sin unto death. Therefore, while I would not personally say that this condition applies to any single person, I do have to recognize that it is possible.

There is much more detail tied to this whole subject, but I will limit comments to what this particular sentence is saying. (Please see the Word Study on Adultery. Basically, that Word Study shows that adultery is 'a violation of a covenant agreement (spiritual contract)' and not just physical sex by / with a married person.) Yes, our sentence is talking about marriage, but the bounds of God's law for marriage cover more than just sex. The spiritual bounds covered by God's Law include every word of the marriage vow. Thus, a person who is still married, according to men's' court, but is violating a part of their marriage vows, is an adulterer according to God's Law. As I already noted, the Bible says that when God divorced the Jews, He cut them off from physical blessings while keeping His spiritual connection to them. That is the example which I personally followed for my personal divorce. Such division recognizes the legal division between men's' court and God's court and the differences in the laws applied by each court.

We have dealt with most of the background considerations except for the fact that Ephesians 5:32 says, This is a great mystery: but I speak concerning Christ and the church. Basically, marriage is a physical picture of the spiritual relationship between Christ and the church. The devil loves to cause saved people to get divorced and remarried because it destroys our God given picture of eternal security. When a saved, but divorced, person refuses to remarry, they show eternal security (spiritual marriage) even though men's religion teaches losing salvation (divorce in men's' court). Unfortunately, most people miss this spiritual lesson even when they see the physical truth.

I will deal with only one more background concept before moving on to the details of this sentence. The note for Romans 1:1 provides links to every place where this epistle uses forms of the word call. In that note we saw that 11:29 tells us For the gifts and calling of God are without repentance. Once we make this covenant agreement called salvation, we have it for all eternity, including God's expectation that we will keep our part of the agreement. When we make this covenant agreement called marriage, we make an oath before God for this physical life time. In 1:1 we saw that we are also the called of Jesus Christ (to be saints) and that gives us eternal responsibilities to keep our part of any covenant agreement. As shown for 4:17, What God calls true and what men call true are not the same. Thus, if men call someone and adulterer it is not the same as when God calls someone and adulterer. When God calls someone and adulterer, the Bible indicates that such a calling is without repentance. Remember that heaven and earth shall pass away, but my words shall not pass away. (Matthew 24:35; Mark 13:31 and Luke 21:33). David's sin is permanently part of God's Word and David was a man after his (God's) own heart (1Samuel 13:14). If someone else decides to do the same sin as David, there is no reason for them to expect a lesser consequence to that sin from a God Who is no respecter of persons (Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19; 2Chronicles 19:7; Proverbs 24:23; Proverbs 28:21; Lamentations 4:16; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1). Bottom line: don't have God call you an adulterer.

Having dealt with all of that background stuff, we can concentrate upon our sentence. As already mentioned, this sentence is continuing an illustration of a legal principal that Paul mentioned in the first sentence of this chapter. Within this sentence we have two polar opposite conditions which are separated by a colon followed by the word but. In the First Equivalent Segment we find that if a person gets remarried while their mate is still alive then they suffer the legal consequence of being called an adulterer.

In the Second Equivalent Segment we find that if a person gets remarried after their mate is dead, then they have not violated the law and there is no legal consequence. Thus, we see the illustration of Paul's main point which is that death limits the law and the consequences of the law.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for Mark 10:11 and Revelation 19:7-LJC about the words marriage / Wedding. Please see the note for Mark 10:11 about the word marry. The functional definition is: 'The act of uniting a man and woman for life; wedlock; the legal union of a man and woman for life. Marriage is a contract both civil and religious, by which the parties engage to live together in mutual affection and fidelity, till death shall separate them. Marriage was instituted by God himself for the purpose of preventing the promiscuous intercourse of the sexes, for promoting domestic felicity, and for securing the maintenance and education of children'.

Please see the note for Romans 1:1 about the word call. Easton's Bible Dictionary defines the word call, as: '(1.) to cry for help, hence to pray (Ge 4:26). thus, men are said to "call upon the name of the Lord" (Ac 2:21; 7:59; 9:14; Ro 10:12; 1Co 1:2). (2.) God calls with respect to men when he designates them to some special office (Ex 31:2; Isa 22:20; Ac 13:2), and when he invites them to accept his offered grace (Mt 9:13; 11:28; 22:4). In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Mt 28:19; Mr 16:15; Ro 9:24-25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (Joh 3:14-19; Mt 22:14). An effectual call is something more than the outward message of the word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (Joh 16:14; Ac 26:18; Joh 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (Joh 6:45; Ac 16:14; Eph 1:17)'. Please also see the notes for 1Corinthians C1S3 and 1Timothy 6:12 about this word. Please also see the notes for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4;14-LJC about the phrase call upon the Lord.

Please see the note for 1Corinthians C7S29 about the word free. The functional definition is: 'Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'So then. Ex 20:14; Le 20:10; Nu 5:13-31; De 22:22-24; Mt 5:32; Mr 10:6-12; Joh 8:3-5 though. Ru 2:13; 1Sa 25:39-42; 1Ti 5:11-14 General references. exp: Ex 20:14; Mr 10:9.'.

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C7-S4 (Verse 4) Consequences of prior sentences within this chapter.

First Step: Saved people are made free from the law.

Wherefore,
my brethren,
ye also are become dead to the law by the body of Christ;.

Second Step: Saved people can legally start a personal intimate relationship with God.

that ye should be married to another,
even to him who is raised from the dead,
that we should bring forth fruit unto God..

This sentence tells us Wherefore (we are here because of the arguments and principles already stated), my brethren (you saved people who are beloved of God, called to be saints) ye (each and every one of you personally) also (in addition to your positional salvation received at your initial profession) are become dead to the law (are free from the bounds of the Mosaic Law and can stop responding to the demands from it [dead]) by the body of Christ that (here's why Christ gave His body to set you free) ye (each and every one of you in a personal way) should (not guaranteed) be married (have this personal intimate union which God intended when He created marriage) to another (not to a bunch of cold dead rules) even to (equal to) him who is raised from the dead (Christ) that (here's why we have the personal intimate relationship known as salvation and illustrated by marriage) we should bring forth fruit unto God.

Please see the note for This verse in the Lord Jesus Christ Study for more details on the use of Christ within this sentence. As that note explains, being married to Christ binds us to Him. However, God never takes away our free will. Therefore, our being married to Christ does not take away our freedom but protects us from being bound and enslaved by something else like sin and religious laws. So while there is a lot less said about liberty in this chapter than is said about law it does tell us the most important thing to know. If we are to have liberty we must accept that liberty comes from the person who is Jesus Christ our Lord.

The details are in the notes for the word studies (below), but the conclusion within this sentence is ye also are become dead to the law by the body of Christ. Each of us personally (ye) are to become completely non-responsive (dead) to the demands of the law, which frees us from the bounds of the law. However, that promise is only true when we are in Christ and fulfilling God's purpose in doing this, which is to bring forth fruit unto God. please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

This sentence starts with Wherefore. The difference between wherefore and therefore, in the Bible, is that therefore is used when a result is only in a particular place (there) while wherefore is used when the results is true wherever you look. Thus, our sentence is telling us a conclusion that is true no matter what circumstances are involved. Therefore, no matter where we look in a saved person's life, we should see them being non-responsive (dead) to the rules of religious laws while their life shows the results of a personal relationship to Christ. Further, wherever we look in the saved person's life we should see fruit unto God being created.

Please note that our sentence says that Christ does this and that it is a marriage relationship. Both relationships start with fulfilling a legal requirement (sign marriage license / say prayer of salvation) and continue to grow after that. In both cases you will see little change at the start of the relationship but should see increasing change in increasing aspects of life as the relationship progresses. Therefore, it is unreasonable to expect the end result of the relationship before the end of life.

In our sentence we see a two Step process. In the First Step we see us separated from the bounds of the law. In the Second Step we see us joined to Christ in a marriage relationship. This is a pattern that we see used many times in the Bible for many different things. We have to stop our sinning before we can do acts of righteousness. We must separate from sources of doctrinal error before we can get true Biblical wisdom and understanding. We must separate ourselves from the acceptable actions of religious men before we will do the true acts of faith which let God work in and through our life. As said, this pattern reoccurs for manythings in the Bible.

Please see the note for Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for Philippians 1:27-28 about the word become. The functional definition is: 'In general, to suit or be suitable; to be congruous; to befit; to accord with, in character or circumstances; to be worthy of, decent or proper'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. Webster's 1828 dictionary defines this word as: 'The frame of an animal; the material substance of an animal, in distinction from the living principle of beasts, and the soul of man'. This word is used symbolically within our sentence with the functional definition being: 'the framework for sin including all parts of it'. Please also see the notes for Ephesians C3S1 and Colossians C1S6 about the phrase body of Christ.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

The note for 1:13 gives links to places in Romans which use the word fruit. That note also provides the Webster's 1828 definition of the word fruit. As shown there and elsewhere in Romans, fruit is the end result of a long process. This is not something that comes from a one-time religious act but is the long-time result of our ongoing personal relationship with God through Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye also. Ro 7:6; 6:14; 8:2; Ga 2:19-20; 3:13; 5:18; Eph 2:15; Col 2:14,20 the body. Mt 26:26; Joh 6:51; 1Co 10:16; Heb 10:10; 1Pe 2:24 exp: Col 1:22. That ye. Ps 45:10-15; Isa 54:5; 62:5; Ho 2:19-20; Joh 3:29; 2Co 11:2; Eph 5:23-27; Re 19:7; 21:9 that we. Ro 6:22; Ps 45:16; Joh 15:8; Ga 5:22-23; Php 1:11; 4:17; Col 1:6,10'.

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C7-S5 (Verse 5) The reason that we must become dead to the law.

For when we were in the flesh,
the motions of sins,
which were by the law,
did work in our members to bring forth fruit unto death..

This sentence starts with For (Here's why) when we were in the flesh (we are not supposed to be in the flesh after our profession of salvation) the motions of sins (lying, theft, hatred, trusting religion, etc) which were by the law (by religious rules) did work in our members to bring forth fruit unto death (religion kills spiritually, soul-wise and physically. Biblically, physical death is the entire process of physical corruption and not just the event of our soul and spirit separating from our body).

As we just saw in the note for the prior sentence, fruit is the end result of a long process. in this sentence, we are told that death is not something that (usually) comes from a one-time sinful act but is the long-time result of our ongoing lifestyle of sin. In fact, most of the time that people claim that death came from one act, that act is usually the last on in a life full of similar acts.

when this sentence says that the motions of sins, which were by the law, it is speaking about sinful acts which religious law supposedly justified. Just think of the crucifixion of Jesus Christ or the beatings and other things dome to the Apostles with the justification of religious law. Many of these things can be found from the links in the Subject Study called False. Among other things, that Study shows the Biblical link between Biblical antichrists and the sin unto death. True Biblical antichrists are not the beast of Revelation, and doctrinally can not be in Revelation after the church is 'Rapture'd, but are found in pulpits of 'good Godly Bible believing' churches of today. These preachers are teaching God's people that they can get all the blessings of the Bible while going another way (anti) from obeying Christ. The people who follow their doctrine, and their children, are the people who end up being made sick and being killed by God for sins.

Please note that while the death of this sentence definitely includes physical death, it also includes things like the death of our personal relationship with God. Even if we are saved, God is not going to maintain a relationship with a saved person who insists on living in sin. I'm not saying they will be lost, but they can find themselves personally as divorced as the Jews are. (Please see the note above for more about God divorcing the Jews.)

The Bible speaks of the sin unto death in: Romans 5:21; Romans 6:16; Romans 7:5; Romans 7:13; 1John 5:16-17. It also speaks about it in other places but these links should get the reader a good understanding of this sin.

Please see the note for Romans C8S1 about the word flesh. The functional definition is: 'a particular part of the body of man and animals'. Please also see the note for 8:8 for the difference between walk after the flesh and in the flesh.

Please see the notes for Romans C7S26 and especially Sin in 1John about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please note that this designation applies to saved as well as to lost. As 1John 3:4 tells us, Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition is: 'a part of a body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the flesh. Ro 8:8-9; Joh 3:6; Ga 5:16-17,24; Eph 2:3,11; Tit 3:3 motions. Gr. passions. Ro 1:26 (Gr) which. Ro 3:20; 4:15; 5:20; 1Co 15:56; 2Co 3:6-9; Ga 3:10; Jas 2:9-10; 1Jo 3:4 did work. Ro 7:8-13; Mt 15:19; Ga 5:19-21; Jas 1:15 members. Ro 7:23; 6:13,19; Col 3:5; Jas 4:1 bring. Ro 6:21 General references. exp: Col 3:7.'.

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C7-S6 (Verse 6) How we are to react after being made spiritually alive.

First Step: Realize that the law no longer holds us in death.

But now we are delivered from the law,
that being dead wherein we were held;.

Second Step: Change the basis of our service.

that we should serve in newness of spirit,
and not in the oldness of the letter..

Our sentence starts with But and tells us how God provided a result which is pretty much the polar opposite of the result we were told about in the prior sentence. There we were told that our life (as a lost person) had fruit unto death. Now, in this sentence, we are told that our spirit is no longer held in death, and the context makes it clear that the change is due to our ongoing personal relationship with God through Christ. The opposite of death is life, which is what our spirit is supposed to show as we serve God.

Our sentence gives us a two Step process. In the First Step we see that we are delivered from the law. In the Second Step we see that we should serve in newness of spirit. We once more have a two-step process whereby God first removes the negative and then tells us to produce the positive. The negative has to be removed before we can produce the positive but there is no reason to remove the negative if we will not produce the positive. Not only is it a waste of God's time and power but our producing the positive is what keeps God in our life and prevents the negative from taking over again. As the saying goes: 'Nature abhors a vacuum'. If we don't fill some part of our life with the positive things from God then that part of our life will be filled with the negative. Thus, as we continually see, both Steps of this process must be done together in order for us to have a lasting change in our life.

This sentence tells us that we were dead wherein we were held which caused us to serve...in the oldness of the letter. God didn't want that. If He did then there would be no reason to put away the religious part of the Mosaic Law. However, God wanted a personal intimate relationship with us (go figure J'). So our sentence also tells us But now we are delivered from the law that we should serve in newness of spirit. If we aren't willing to serve in newness of spirit then God has no reason for freeing us from the religious part of the Mosaic Law. But, as 7:4 and the next chapter explain, God made us dead to the law by the body of Christ so that we would bring forth fruit unto God. If we don't personally bring forth fruit unto God then we prove the Devil's claim that God wasted His salvation on us.

Notice that our sentence says now we are delivered...being dead. Thus, the saved are no longer (now) held, but in the past were being dead. Being is an 'ongoing verb of existence'. Once more we see that death is not just a one-time event, according to the Bible, but something that is ongoing. This makes sense if we think about it. Death and life are presented as opposites and we definitely know that life is ongoing. Both start at conception and both continue until physical death conquers physical life. At that point our soul and spirit leave our body and death continues the process of corruption of the body at an accelerated rate until the body no longer exists. The point when physical death conquers physical life is also called death in the Bible, but with the understanding that the entire process is understood to be a background part of the word even while emphasizing the victory point of that process.

The victory for the saved person is that God's life conquerors the spiritual part of death and God promises a new body to those people who have His life. However, that does not eliminate the ongoing struggle between death and life. Neither does it make death a one-time event. Like several other things in the Bible, such as salvation, religion claims that an ongoing process is a one-time event. If God had made death a one-time event then there would be no confusion about when it happened because our God is not the author of confusion (1Corinthians 14:33). The fact that we have so many disagreeing laws which try to say when physical death occurs shows that men are not using God's definition. Further, the disagreement exists because men are trying to assign on ongoing process to a single point in time.

As Paul goes on to explain in this chapter, sin is used the law to hold us in death. The law can not make anyone righteous but only assigns punishment when we violate the rules of law. Sin gets us to violate the rules of law and, thereby, has God's law increase the corruption of death as a punishment for violating the rules of law. Our sentence tells us But now we are delivered from the law. We no longer have to worry about the consequences of violating the rules of law because God promises us a new body. However, as the Second Step of our sentence tells us, we need to concentrate upon pleasing the God who made that promise.

In our Second Step we see that we should serve...not in the oldness of the letter. The word letter is used for 'the detailed portions of the law' because all laws must be written down before they are right and can be enforced. in this sentence we see law and letter is used but they are used in different ways. As Paul explains later in this epistle, we keep the spirit (purpose) of the law even while we do so by following commandments from Christ instead of obeying the letter of the law.

Please note that in this sentence, spirit is lowercase. That means it is our spirit and not God's Spirit. It is our spirit that is to receive newness, which is the opposite of the corruption brought by death. As we obey God's commandments to us personally, which come through Christ, we give God permission to work His life into us and offset the corruption of death. While the Bible definitely teaches that this process can extend our physical life, it is mainly concentrating upon the corruption of our soul and spirit because those are what we will take to our new body. Thus, our sentence tells us that God working His life into us gives us newness of spirit and tells us that we should use this newness of spirit to serve God. The note for this verse in the Word Study on Spirit gives links to verses which contain spirit and life and show us the association between the two.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for 2Timothy C1-S2 about this word. Please also see the note for Philippians 2:17 about the word service. Please also see the note for Romans 14:4 for links to every verse, in Romans, which uses the word servant along with the definition and a short note for each verse. Servant is dealt with separately from serve because one is the action verb and the other is the person who does the action. Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Forms of the word letter occur 71 times in 67 verses of the Bible, 22 times in 21 verses of the New Testament, and only in this verse, 2:27 and 2:29. In all three places of Romans, letter is used for 'the detailed portions of the law'. Webster's 1828 dictionary defines letter as: 'LET'TER, n. L. litera. 1. A mark or character, written, printed, engraved or painted; used as the representative of a sound, or of an articulation of the human org and of speech. By sounds, and articulations or closures of the organs, are formed syllables and words. Hence a letter is the first element of written language, as a simple sound is the first element of spoken language or speech. As sounds are audible and communicate ideas to others by the ear, so letters are visible representatives of sounds, and communicate the thoughts of others by means of the eye. 2. A written or printed message; an epistle; a communication made by visible characters from one person to another at a distance. The style of letters ought to be free, easy and natural. 3. the verbal expression; the literal meaning. We must observe the letter of the law, without doing violence to the reason of the law, and the intentions of the lawgiver. 4. Type; a charter formed of metal or wood, usually of metal, and used in printing books. 5. Letters, in the plural, learning; erudition; as a man of letters. Dead letter, a writing or precept, which is without authority or force. the best law may become a dead letter. Letter of attorney, a writing by which one person authorizes another to act in his stead. Letter of marquee, a private ship commissioned or authorized by a government to make reprisals on the ships of another state. See Marque. Letters patent, or overt, open, a writing executed and sealed, by which power and authority are granted to a person to do some act, or enjoy some right; as letters patent under the seal of England.
LET'TER, v.t. to impress or form letters on; as, to letter a book; a book gilt and lettered'. As we can see in this definition, many of these definitions used by man are related to law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Ro 7:4; 6:14-15; Ga 3:13,23-25; 4:4-5 that being dead. or, being dead to that. Ro 7:1,4; 6:2 serve. Ro 1:9; 2:27-29; 6:4,11,19,22; 12:2; Eze 11:19; 36:26; 2Co 3:6; 5:17; Ga 2:19-20; 6:15; Php 3:3; Col 3:10'.

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C7-S7 (Verse 7) What shall we say then?

This verse, which is this sentence and the next three sentences, has another God forbid in it. God had Paul put this thought into several small sentences to emphasize the importance of what is said and so that even the simplest person could get it. In addition, it makes pretty hard to distort these simple sentences.

The then of this sentence makes it clear that What shall we say comes after what appeared before the then. Since we have a sequence of events deliberately pointed out, we need to pay attention to the sequence. Before this sentence Paul pointed out how sin is used the law to work death into us. After that he is going to clear up any confusion about law and sin being the same thing. Yes, the law was used by sin but they are not the same thing. The sequence is important because the question of the next sentence does not make since unless it follows the assertion of the prior sentence.

Please see the notes for Romans 4:1 and 11:7 for places where the Bible asks a form the question What then?.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Ro 3:5; 4:1; 6:15 General references. exp: De 5:21.'.

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C7-S8 (Verse 7) Is the law sin?

This verse (4 sentences) tells us that there is absolutely, positively no way that the law is sin. God wants to make this message absolutely clear. Many times I have made a statement and had a listener attach their own assumption to my statement and start accusing me of heresy when my statement alone is not heresy and is Biblically true but the heresy is from their own assumption. Some people don't realize when they do this but are only attaching two different thoughts because they have been taught that the two separate thoughts are always attached. Other people do this deliberately so that if you agree with the truth they can accuse you of supporting the error. If you disagree with the error, then they can accuse you of disagreeing with the truth. They try to put people in a no-win situation. (This is one way that the devil suppresses the truth.) the only way to deal with such a situation is to separate the truth from error and one way to do that is to break the entire thought process down into such simple thoughts that you no longer have a problem separating the various parts.

Religious men will try to lock error to Paul's statement that the law was used by sin. in this simple sentence there can be no mistake about the two being different. That should make the reader look for the source of disagreement and see that the religious man claims that Paul said that they were the same while Paul really said that they are different but one used the other. If you use a car to get some place, that does not make you and the car the same thing. Likewise, the law and sin do not become the same thing just because the law was used by sin.

Paul is warning the reader to not assume things and to not claim that he said more or less than what he actually said. Paul gives the first part of his detailed answer in the rest of this verse (C7-S10). Paul continues his detailed answer in the verses through 7:12. (Please read all of these verses and associated notes together.)

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is the law. Ro 7:8,11,13; 1Co 15:56 General references. exp: De 5:21.'.

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C7-S9 (Verse 7) God forbid.

This sentence makes it clear that there is absolutely no way that the error claimed by religious men (that is shown in the context of this sentence) is correct. Please see the note for Romans 3:4 for the links to all 24 places where the Bible uses God forbid. Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

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C7-S10 (Verse 7) What caused Paul to say God forbid.

Equivalent Section: Statement of general precept.

Nay,
I had not known sin,
but by the law:.

Equivalent Section: Example of general precept.

for I had not known lust,
except the law had said,
Thou shalt not covet..

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

C7-S7 through C7-S10 are all within verse 7:7. God had Paul deliberately separate them into simple sentences in order to emphasize the message within them and to make it so that even the simplest reader could understand the basic message of these sentences. Paul continues this discussion in the remainder of this chapter and explains the difference between our natural sinful nature and what God's law tells us is righteous behaviour and attitudes.

Jeremiah 17:9 tells us The heart is deceitful above all things, and desperately wicked: who can know it? Since our heart is deceitful, it tells us that sin is OK. God gave us the law so that we could know the deceit of our own heart. Notice that our sentence says I had not known lust, not that I never felt it and not that I never succumbed to it. Thus, God gave the law to provide head knowledge and through that to provide experiential knowledge and true understanding so that we would see through the deceit of our own heart.

In our First Equivalent Section, Paul says Nay, I had not known sin, but by the law. The Law tells us to not do certain things that we might not have realized were wrong without this instruction from God. However, once we read the law, we think about what it says. Further, once people get a certain thought in their head they often find it hard to forget it. Think of the times that you have had some song or jingle that kept playing in your mind. You couldn't stop thinking about it unless you replaced it with another song or jingle. The same is true about the Mosaic Law and sin. They are two different things. However, some people have locked the two together in their minds. In addition, sin uses the thoughts about the law to tempt us and tell us how desirable the forbidden thing would be, just like Satan did to get Adam and Eve to commit the original sin.

Just the mention of the Law forbidding something is enough to give some people the desire to do the forbidden thing and they can't stop thinking about it on their own. Now some people might say that the Law shouldn't even mention these sins so that people aren't tempted. However, a court can not enforce an unwritten law and still be righteous, and God is righteous. As Paul explains in this chapter, the Mosaic Law isn't bad but our own sin nature that we inherited at birth corrupts us and makes us want to do that which is forbidden no matter what it is or what the consequence is for our doing the forbidden thing. The world uses this fact of our sin nature for what is called 'Reverse Psychology '. The person in charges deliberately says 'don't do ' what they want another person to do when they realize that the second person is controlled by a sin nature. Thus, the Law and sin are two different things that some people (erroneously) always lock together. They see the Law forbidding what can not be done in our own ability and (erroneously) conclude that God is unrighteous in making the Law instead of correctly understanding that we have to get help beyond our own abilities in order to keep the Law.

The Second Equivalent Section of this sentence (after the colon) gives us a basic illustration of this principal when it says for (Here's why) I had not known lust, except the law had said, thou shalt not covet. James 1 and James 4 tell us that our own lust is what tempts us and causes us the sin and fight and kill and even have wars within ourselves. Forexample, think about when our bellies are full and we still want another bite of some food that we don't need. This desire is our own lust. Try it. Interrupt a small child (who has learned very little control) that is playing and not paying attention to you. Tell them to not take their favorite cookie from an open package that you leave within their reach and then leave the room. While some will resist, most will give into their own lust and take the forbidden cookie that they would not have taken if it was not brought to their attention.

Please see the note for 2Corinthians C2S11 about the word nay. The functional definition is: 'A denial and refusal which much more strongly meant than a simple No'.

Please see the note for Romans C13S17 about the word lust. It has links to every place in Romans where this word is found, the full definition from Webster's 1828 and links from other commentators. Although lust is usually a sin, the Bible tells us that God's Holy Spirit lusts. Therefore, when this type of motivation is directed at the things of God it is not sin. The functional definition is: 'To desire eagerly; to long; with after'. Please also see the note for Galatians C5-S18 about the word lust.

Please see the note for Romans 13:9 which has links to sentences within Romans which deal with covet and provides more of an explanation. The functional definition is: 'To desire or wish for, with eagerness; to desire earnestly to obtain or possess; in a good sense'. Please also see the note for Romans C1S16 about the word covetousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I had. Ro 7:5; 3:20; Ps 19:7-12; 119:96 lust. or, concupiscence. Ro 7:8; 1Th 4:5 thou shalt. Ro 13:9; Ge 3:6; Ex 20:17; De 5:21; Jos 7:21; 2Sa 11:2; 1Ki 21:1-4; Mic 2:2; Mt 5:28; Lu 12:15; Ac 20:33; Eph 5:3; Col 3:5; 1Jo 2:15-16 General references. exp: De 5:21.'.

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C7-S11 (Verse 8) Exception caused by sin.

But sin,
taking occasion by the commandment,
wrought in me all manner of concupiscence..

This sentence is explained in the note above for the prior sentence. Please see the note for Romans 7:20 which has links to every verse, in Romans, which uses any form of the word sin along with a the Webster's 1828 definition and a shorter definition.

This sentence continues what Paul started in 7:7 and continues through 7:12. This sentence starts with But which lets us know that he is talking about the same subject while going in a different direction. Here, Paul says that sin is used the commandment to make my soul (mind will and emotions) to dwell upon some forbidden thing until I had an overwhelming lust (concupiscence) for the forbidden thing. God created the law to teach us what was not acceptable attitudes and actions. Sin is used that same law to make us desire to do wrong. This is clearly explained by Paul in the next few sentences. In particular, the very next sentence is part of the same verse and linked to this sentence by starting with For.

Forms of the word concupiscence occur only in three verses: this verse; Colossians 3:5 and 1Thessalonians 4:5. In Colossians we are told that this lifestyle sin is one of several For which things' sake the wrath of God cometh on the children of disobedience. (That's saved but disobedient people.) In 1Thessalonians we see this word used in a complex sentence where the equivalent section says That no man go beyond and defraud his brother in any matter. Thus, concupiscence motivates us to go to excess of evil. In our current sentence We find this word used for the desire to have anything that is forbidden that comes just because the thing was forbidden. These desires are linked to a rebellion against all authority. All of the sins which are classified with concupiscence are considered to be the worst types of sins within the Bible. Please see the notes associated with these verses for details in the usage within Romans. Webster's 1828 dictionary defines concupiscence as: 'n. L., to covet or lust after, to desire or covet. Lust; unlawful or irregular desire of sexual pleasure. In a more general sense, the coveting of carnal things, or an irregular appetite for worldly good; inclination for unlawful enjoyments. We know even secret concupiscence to be sin. Sin, taking occasion by the commandment, wrought in me all manner of concupiscence. Romans 7.'

Please see the note for 2Corinthians 5:16 about the word occasion. That note has links to every place in the New Testament where We find this word. The functional definition is: 'Properly, a falling, happening or coming to; an occurrence, casualty, incident; something distinct from the ordinary course or regular orders of things'.

Forms of the word commandment occur 920 times in 839 verses of the Bible, 175 times in 169 verses of the New Testament, and within Romans, in these verses: 7:9; 7:10; 7:11; 7:12; 7:13; 13:9 and 16:26. Please notice that almost all usage within Romans is concentrated within this chapter. Please see the notes associated with these verses for details in the usage within Romans. Webster's 1828 dictionary defines commandment as: 'n. 1. A command; a mandate; an order or injunction given by authority; charge; precept. Why do ye transgress the commandment of God. Matt. 15. This is the first and great commandment. Matt. 22. A new commandment I give to you, that you love one another. John 13. 2. By way of eminence, a precept of the decalogue, or moral law, written on tables of stone, at Mount Sinai; one of the ten commandments. Ex. 34. 3. Authority; coercive power'.

Please see the note for Romans 15:18-19 which is the only other place where Romans used the word wrought. That note has the definition from Webster's 1828. The functional definition is: ' Worked; formed by work or labor; as wrought iron. Effected; performed'.

Please see the note for 1Peter C1S4 about the word manner (singular). The functional definition is: ' form; method; way of performing or executing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sin. Ro 7:11,13,17; 4:15; 5:20 exp: Ge 4:7. wrought. Jas 1:14-15 General references. exp: De 5:21.'.

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C7-S12 (Verse 8) For without the law sin was dead.

This sentence continues what Paul started in 7:7 and continues through 7:12. This sentence starts with For and tells us why sin was able to do what it did (according to the prior sentence). The reason is For without the law sin was dead. That is, until the law made us think about the forbidden thing, sin had no power to make us lust it. A rebel can't rebel against an establishment that doesn't exist. Creating the establishment doesn't force the rebel to act the way he does, but enables his own sin nature to act against the establishment.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For without, etc. Rather, "For without a law sin is dead." Where there is no law, there is no transgression; for sin is the transgression of the law: the very essence of sin consists in the violation of some positive law. Ro 4:15; Joh 15:22,24; 1Co 15:56 General references. exp: De 5:21.'.

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C7-S13 (Verse 9) Why sin could do what it did.

Equivalent Section: Before the law came.

For I was alive without the law once:.

Equivalent Section: After the law came.

but when the commandment came,
sin revived,
and I died..

This sentence two Equivalent Sections divided by a colon and tells us more about what Paul started in 7:7. The First Equivalent Section tells us For (Here's why) I was alive (I was responding to the desires of God) without the law once (before the Law put a limit upon my actions). The Second Equivalent Section tells us but when the commandment came (but when the Law put a limit upon my actions) sin revived (my inherited rebellious nature made me desire to go beyond the limits and dwell on how green the grass was on the other side) and I died (I stopped responding to God's promptings and direction for my life).

Please see the note for Romans 7:8 for links which use the word commandment. in this sentence, commandment is part of the law that is applied specifically to me. That eliminates any claim of 'ignorance of the law', even though such a claim is not valid. Please also see the notes for 1Corinthians C7S6 and Psalms 119 about the word commandment. The functional definition is: 'A command; a mandate; an order or injunction given by authority; charge; precept'.

Please see the notes for Romans 14:9 for links to every verse in the Bible, which uses any form of the word revive along with the definition from Webster's 1828. The functional definition is: 'To return to life; to recover life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For I. Mt 19:20; Lu 10:25-29; 15:29; 18:9-12,21; Php 3:5-6 without. Mt 5:21-26; 15:4-6; Mr 7:8-13 but. Ro 3:19-20; 10:5; Ps 40:12; Ga 3:10; Jas 2:10-11 exp: Mal 2:9. sin. Ro 7:21-23; 8:7 exp: Ge 4:7. and I died. Ro 7:4,6 (margin) Ro 7:11; 3:20; Ga 2:19 General references. exp: Mr 10:20; Joh 16:9.'.

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C7-S14 (Verse 10) Sin makes our personal experience different that what God intended.

And the commandment,
which was ordained to life,
I found to be unto death..

This sentence continues what Paul started in 7:7 and continues through 7:12. It starts with And which lets us know that it is added to the prior sentence which gives the reason (For) what Paul said in 7:8. That is, the commandment (the limits that God put upon our life and behaviour) was ordained to life (was established by God to keep me from things that would corrupt and destroy my life) I found to be unto death (I found to actually increase my corruption and self destruction because of my own rebellious sin nature).

Once again Paul uses commandment for the personal application of the rules of the law. Because of the personal application of the commandment, the consequence (death) is also personal. We also see that the law was ordained to life. This matches the pattern that we see throughout the Bible from a never-changing God. That is, God gives commandments with blessings for obedience and cursing for disobedience. God ordains them for our good, but sin gets us to disobey so that they result in our punishment. The lost man thinks God should not punish and only withhold blessings, but that in itself becomes a punishment. So then the lost man concludes that God should bless everyone regardless of behaviour, but then there is no motivation to obey and stop sinning. However, even when we can't figure out all of the consequences we are to trust God and know that His way is best regardless of what anyone else thinks.

Forms of the word ordain (ordinance) occur 101 times in 97 verses of the Bible, 33 times in the New Testament and, within Romans, only in this verse, 13:1 and in 13:3. That verse tells us that legal structures of power and authority are ordained of God. Therefore, what is ordained is part of God's legal system. A summary of Webster's 1828 definition of ordain is 'pp. Appointed; instituted; established; invested with ministerial or pastoral functions; settled.'

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828. Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The word found is the past-tense form of the word find.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 10:5; Le 18:5; Eze 20:11,13,21; Lu 10:27-29; 2Co 3:7'.

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C7-S15 (Verse 11) Why God's commandment resulted in death.

For sin,
taking occasion by the commandment,
deceived me,
and by it slew me..

This sentence continues what Paul started in 7:7 and continues through 7:12. It gives the reason (For) for what Paul said and tells us the same thing as I said only in different (and fewer) words when it says sin, taking occasion by the commandment, deceived me, and by it slew me. Notice that these sentences are fairly simple and easily understood. They really don't need much of an explanation other than to provide Biblical definitions for words which the lost world and religion teach erroneous definitions for.

Forms of the word deceive occurs 79 times in 73 verses of the Bible, 42 times in 39 verses of the New Testament and only in this verse and 16:18 within Romans. Webster's 1828 dictionary defines deceived as 'pp. Misled; led into error; beguiled; cheated; deluded.'

Thompson Chain Topics provides links to deceive as 'The Arch Deceiver: attempts to Ruin Men: By lying promises: Ge 3:5. Wresting the Scriptures: Mt 4:6. Cunning plans: 2Co 2:11. Appearing as an angel of light: 2Co 11:14.
Be Not Deceived: Mt 24:4; 1Co 6:9; 15:33; Ga 6:7; Eph 5:6; 2Th 2:3; 1Jo 3:7.
the work of deceivers: Ro 16:18; 2Co 11:13; Eph 4:14; 2Ti 3:13; Tit 1:10. 2Jo 1:13; Re 18:23. The work of seducers: 2Ki 21:9; Eze 13:10; Mr 13:22; Ac 20:30; 1Ti 4:1; 2Ti 3:13; 1Jo 2:26.'

Please see the note for Matthew 2:16 about the word slew. Webster's 1828 defines this word as: 'pret. of slay'. Please see the note for Luke 11:49-51 about the word slay. The functional definition for this word is: ' the proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sin. Ro 7:8,13 deceived. Isa 44:20; Jer 17:9; 49:16; Ob 1:3; Eph 4:22; Heb 3:13; Jas 1:22,26'.

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C7-S16 (Verse 12) Final conclusion of this argument.

Wherefore the law is holy,
and the commandment holy,
and just,
and good..

As pointed out elsewhere, Wherefore tells us a result (fore) that is true wherever (where) we look. This is different from the Biblical use of therefore. In the Bible, therefore tells us a result (fore) that is true only at the place (there) mentioned before the therefore. Thus, this sentence gives us a result which is a universal truth (wherefore).

This sentence concludes what Paul started in 7:7 when it tells us Wherefore (as a conclusion of what has been said) the law is holy, and the commandment holy, and just, and good. The Law didn't make me sin but my own rebellious sinful nature did. We can't blame God's commandment for our reaction to it. As mentioned in the note for 7:7, people attach two different things together and claim that one always leads to the other. Here, Paul is dividing God's commandment from our reaction to it and telling us that we can't blame God or His commandment for our own rebellious sinful reaction to it.

Forms of the word holy occur 663 times in 593 verses of the Bible, 201 times in 188 verses of the New Testament and, within Romans, in 1:1-2, 4; 5:5; 6:19; 6:22; this verse; 9:1; 11:16; 12:1; 14:17; 15:13; 15:16 and 16:16. Webster's 1828 dictionary defines holy as 'a. 1. Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly. Be ye holy; for I am holy. 1 pet.1. 2. Hallowed; consecrated or set apart to a sacred use, or to the service or worship of God; a sense frequent in Scripture; as the holy sabbath; holy oil; holy vessels; a holy nation; the holy temple; a holy priesthood. 3. Proceeding from pious principles, or directed to pious purposes; as holy zeal. 4. Perfectly just and good; as the holy law of God. 5. Sacred; as a holy witness. Holy of holies, in Scripture, the innermost apartment of the Jewish tabernacle or temple, where the ark was kept, and where no person entered, except the high priest, once a year. Holy Ghost, or Holy Spirit, the Divine Spirit; the third person in the Trinity; the sanctifier of souls. Holy war, a war undertaken to rescue the holy land, the ancient Judea, from the infidels; a crusade; an expedition carried on by Christians against the Saracens in the eleventh, twelfth and thirteenth centuries; a war carried on in a most unholy manner'.

Forms of the word just occur 213 times in 191 verses of the Bible, 93 times in 81 verses of the New Testament and 22 times in 19 verses within Romans, of which 1:17; 2:13; 3:8; 3:26; and this sentence use the exact word of just. Please see the note for Galatians 2:16 in the Lord Jesus Christ Study for links to each of those verses. Please see the note for 3:20 which has links to where this epistle talks about justify. Please see the note for Romans 6:14 which has links to every verse, in Romans, which uses any form of the word law along with a the Webster's 1828 definition and considerations about several laws which apply to saved people during the church age. Our sentence tells us that God's just law is the standard that God uses to justify the saved. Webster's 1828 dictionary defines just as 'a. L. justus. the primary sense is probably straight or close, from the sense of setting, erecting, or extending. 1. Regular; orderly; due; suitable. When all the war shall stand ranged in its just array. 2. Exactly proportioned; proper. Please th your lordship to meet his grace, just distance 'tween our armies? 3. Full; complete to the common standard. He was a comely personage, a little above just stature. 4. Full; true; a sense allied to the preceding, or the same. --So that once the skirmish was like to have come to a just battle. 5. In a moral sense, upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice; as a just judge. 6. In an evangelical sense, righteous; religious; influenced by a regard to the laws of God; or living in exact conformity to the divine will. There is not a just man on earth, that doeth good, and sinneth not. Eccles.7. 7. Conformed to rules of justice; doing equal justice. Just balances, just weights, a just ephah and a just him shall ye have. Lev.19. 8. Conformed to truth; exact; proper; accurate; as just thoughts; just expressions; just images or representations; a just description; a just inference. 9. True; founded in truth and fact; as a just charge or accusation. 10. Innocent; blameless; without guilt. How should man be just with God? Job.9. 11. Equitable; due; merited; as a just recompense or reward. --Whose damnation is just. Rom.3. 12. True to promises; faithful; as just to one's word or engagements. 13. Impartial; allowing what is due; giving fair representation of character, merit or demerit'.

Forms of the word good occur 856 times in 778 verses of the Bible, 281 times in 247 verses of the New Testament and, 33 times in 27 verses of Romans, in which 27 times in 24 verses use the exact word of good. Those verses are: 2:10; 3:8; 3:12; 5:7; this sentence and the next sentence; 7:16; 7:18; 7:19; 7:21; 8:28; 9:11; 10:15; 11:24; 12:2; 12:9; 12:21; 13:3-4; 14:16; 14:21; 15:2; 16:18; 16:19. The definition that I use for good, when dealing with the Bible, is: 'that which comes from God' because we read And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. in Matthew 19:17; Mark 10:18 and Luke 18:19. Webster's 1828 dictionary defines good as 'a. 1. Valid; legally firm; not weak or defective; having strength adequate to its support; as a good title; a good deed; a good claim. 2. Valid; sound; not weak, false or fallacious; as a good argument. 3. Complete or sufficiently perfect in its kind; having the physical qualities best adapted to its design and use; opposed to bad, imperfect, corrupted, impaired. We say, good timber, good cloth, a good soil, a good color. And God saw every thing that he had made, and behold, it was very good. Gen.1. 4. Having moral qualities best adapted to its design and use, or the qualities which God's law requires; virtuous; pious; religious; applied to persons, and opposed to bad, vitious, wicked, evil. Yet peradventure for a good man some would even dare to die. Rom.5. 5. Conformable to the moral law; virtuous; applied to actions. In all things showing thyself a pattern of good works. Tit.2. 6. Proper; fit; convenient; seasonable; well adapted to the end. It was a good time to commence operations. He arrived in good time. 7. Convenient; useful; expedient; conducive to happiness. It is not good that the man should be alone. Gen.2. 8. Sound; perfect; uncorrupted; undamaged. this fruit will keep good the whole year. 9. Suitable to the taste or to health; wholesome; salubrious; palatable; not disagreeable or noxious; as fruit good to eat; a tree good for food. Gen.2. 10. Suited to produce a salutary effect; adapted to abate or cure; medicinal; salutary; beneficial; as, fresh vegetables are good for scorbutic diseases. 11. Suited to strengthen or assist the healthful functions; as, a little wine is good for a weak stomach. 12. Pleasant to the taste; as a good apple. My son, eat thou honey, because it is good, and the honeycomb, which is sweet to thy taste. Prov.24. 13. Full; complete. The protestant subjects of the abbey make up a good third of its people. 14. Useful; valuable; having qualities or a tendency to produce a good effect. All quality, that is good for anything, is originally founded on merit. 15. Equal; adequate; competent. His security is good for the amount of the debt; applied to persons able to fulfill contracts. Antonio is a good man. 16. Favorable; convenient for any purpose; as a good stand for business; a good station for a camp. 17. Convenient; suitable; safe; as a good harbor for ships. 18. Well qualified; able; skillful; or performing duties with skill and fidelity; as a good prince; a good commander; a good officer; a good physician. 19. Ready; dexterous. Those are generally good at flattering who are good for nothing else. 20. Kind; benevolent; affectionate; as a good father; good will. 21. Kind; affectionate; faithful; as a good friend. 22. Promotive of happiness; pleasant; agreeable; cheering; gratifying. Behold, how good and how pleasant it is for brethren to dwell together in unity. Ps.133. 23. Pleasant or prosperous; as, good morrow, Sir; good mourning. 24. Honorable; fair; unblemished; unimpeached; as a man of good fame or report. A good name is better than precious ointment. Eccles.7. 25. Cheerful; favorable to happiness. Be of good comfort. 26. Great or considerable; not small nor very great; as a good while ago; he is a good way off, or at a good distance; he has a good deal of leisure; I had a good share of the trouble. Here we see the primary sense of extending, advancing. 27. Elegant; polite; as good breeding. 28. Real; serious; not feigned. Love not in good earnest. 29. Kind; favorable; benevolent; humane. The men were very good to us. 1 Sam.25. 30. Benevolent; merciful; gracious. Truly God is good to Israel, even to such as are of a clean heart. Ps.73. 31. Seasonable; commendable; proper. Why trouble ye the woman, for she hath wrought a good work on me. Matt.26. 32. Pleasant; cheerful; festive. We come in a good day. 1 Sam.25. 33. Companionable; social; merry. It is well-known, that Sir Roger had been a good fellow in his youth. 34. Brave; in familiar language. You are a good fellow. 35. In the phrases, the good man, applied to the master of the house, and good woman, applied to the mistress, good sometimes expresses a moderate degree of respect, and sometimes slight contempt. Among the first settlers of New England, it was used as a title instead of Mr.; as Goodman Jones; Goodman Wells. 36. the phrase good will is equivalent to benevolence; but it signifies also an earnest desire, a hearty wish, entire willingness or fervent zeal; as, we entered into the service with a good will; he laid on stripes with a good will. 37. Comely; handsome; well formed; as a good person or shape. 38. Mild; pleasant; expressing benignity or other estimable qualities; as a good countenance. 39. Mild; calm; not irritable or fractious; as a good temper. 40. Kind; friendly; humane; as a good heart or disposition. Good advice, wise and prudent counsel. Good heed, great care; due caution. In good south, in good truth; in reality. Tomake good, to perform; to fulfill; as, to make good one's word or promise; that is to make it entire or unbroken. 1. to confirm or establish; to prove; to verify; as, to make good a charge or accusation. 2. to supply deficiency; to make up a defect or loss. I will make good what is wanting. 3. to indemnify; to give an equivalent for damages. If you suffer loss, I will make it good to you. 4. to maintain; to carry into effect; as, to make good a retreat. Tostand good, to be firm or valid. His word or promise stands good. Tothink good, to see good, is to be pleased or satisfied; to think to be expedient. If ye think good, give me my price. Zech.11. As good as, equally; no better than; the same as. We say, one is as good as dead. Heb.11. As good as his word, equaling in fulfillment what was promised; performing to the extent. GOOD, n. that which contributes to diminish or remove pain, or to increase happiness or prosperity; benefit; advantage; opposed to evil or misery. the medicine will do neither good nor harm. It does my heart good to see you so happy. There are many that say, who will show us any good. Ps.4. 1. Welfare; prosperity; advancement of interest or happiness. He labored for the good of the state. The good of the whole community can be promoted only by advancing the good of each of the members composing it. 2. Spiritual advantage or improvement; as the good of souls. 3. Earnest; not jest. The good woman never died after this, till she came to die for good and all. The phrase, for good and all, signifies, finally; to close the whole business; for the last time. 4. Moral works; actions which are just and in conformity to the moral law or divine precepts. Depart from evil, and do good. Ps.34. 5. Moral qualities; virtue; righteousness. I find no good in this man. 6. the best fruits; richness; abundance. I will give you the good of the land. Gen.45. GOOD, v.t. to manure. Not in use. GOOD, adv. As good, as well; with equal advantage. Had you not as good go with me? In America we use goods, the Gothic word. Had you not as goods go? In replies, good signifies well; right; it is satisfactory; I am satisfied. I will be with you to morrow; answer, good, very good. So we use well, from the root of L. valeo, to be strong'. The majority of the things listed in Webster's definition are actually applications of the word good and not the true definition. The true definition of any word in the Bible is the same for all applications of the word. We find the true definition be looking at all applications, within their context, and find the essence that remains the same regardless of how the word is applied. That essence which does not change is the true definition of the word within the Bible.

Please see the note above for details on the word holy. The functional definition, of the word holy, is: 'Hence, pure in heart, temper or dispositions; free from sin and sinful affections'.

Please see the note above for details on the word just is used and for the Webster's 1828 definition. Please also see the notes for Galatians 2:16-LJC and 2Peter 2:9-LJC which also talk about the same word. Part of the definition from Webster's 1828 is: 'Conformed to rules of justice; doing equal justice'. The just are people who have been justified. The popular religious definition is: 'made just as if I never sinned'. However, when we study the word justify in the Bible, we see that that definition is not adequate because true Biblical justification includes having the righteousness of Jesus Christ added to our spiritual legal record. Therefore, the true Biblical definition of justification is: 'having the sins on my legal record in heaven blotted out and replaced by the righteousness from Jesus Christ'. Please also the note for 3:20 which has links to where this epistle talks about justify. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please also see the note above for details on the word good. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Ro 7:14; 3:31; 12:2; De 4:8; 10:12; Ne 9:13; Ps 19:7-12; 119:38,86,127,137,140,172; 1Ti 1:8 the commandment. Ro 7:7 General references. exp: De 4:8.'.

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C7-S17 (Verse 13) Was then that which is good made death unto me?

This sentence is part of a verse gives us the second God forbid (next sentence) in this chapter. The First 6 sentences formed one subset of what Paul is saying about sin and the law. There we were told the law hath dominion over a man as long as he liveth. And ye also are become dead to the law by the body of Christ so that we are delivered from the law. Where we might say 'Why did God do that?', Paul says What shall we say then? Is the law sin? that led to our first God forbid of this chapter.

Paul's answer to the first God forbid is I had not known sin, but by the law. Paul goes on to explain that sin, taking occasion by the commandment, deceived me, and by it slew me. Paul explained that the law was not bad (was good) but since sin was using it to hurt us, God made us dead to the law by the body of Christ so that sin could no longer use the law to hurt us. That explanation is the second subset of what Paul is saying about sin and the law within this chapter. Now we come to the third subset, which is last before Paul concludes this chapter. in this subset (C7-S17 through C7-S26), Paul explains how sin is addictive and how it controls us through that addiction and makes us do things that we don't want to do and keeps us from doing things that we want to do. Then, in his conclusion, Paul tells us God's solution to our problem, which leads into the next chapter where Paul explains God's solution in greater detail.

Paul's immediate answer to the question in our current sentence (God forbid) means there is absolutely, positively no way that we should be claiming or living according to the questions in this verse. We should never claim that that which is good (what is from God) is made death unto me. (Please see the note above for links to places where Romans uses the word good and for the Webster's 1828 definition.) God never wants to bring death to people but always wants brings them life.

Notice that while we see death is used here and earlier, the thing that dies is different in the two sentences. Sin wants to cause our physical and spiritual death. God caused the death of the law so that sin could no longer use it to force us to do wrong.

Our next sentence is the God forbid and then after that Paul explains why God let these things to be this way. Please keep reading Paul's explanation and the associated notes below. Please see the note above for links to every verse, in Romans, which uses the word good along with the Webster's 1828 definition and an explanation why the definition that I use for good, when dealing with the Bible, is: 'that which comes from God'. The note for this sentence (paragraph above) says how my definition fits within this sentence.

Please also see the notes Romans 7:12 and 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'then. Ro 8:3; Ga 3:21 General references. exp: De 4:8; Jas 4:17.'.

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C7-S18 (Verse 13) God forbid.

The phrase of God forbid is used when someone wants to emphatically say that something is absolutely impossible. We find this phrase used in 24 verses, of which 15 are in the New Testament. Please see the note for Romans 3:4 for links to verses in Romans which use the phrase God forbid. Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

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C7-S19 (Verse 13) Why Paul said God forbid.

First Step: the wrong done by sin.

But sin,
that it might appear sin,
working death in me by that which is good;.

Second Step: Why God allowed sin to do what it did.

that sin by the commandment might become exceeding sinful..

in this sentence, Paul continues to answer his question of the second prior sentence. Here he tells us that sin is used that which is good to work death in me. It is one thing for an open enemy to try to destroy you. It is another thing to find out that what should be on your side to be turned against you. God allows this that sin by the commandment might become exceeding sinful. That is, God wants the true nature of sin to be so obvious that it can no longer deceive us (7:11).

Sin corrupts everything that it can, but it also lies about its nature. Sin presents itself as something good and pleasant and tries to blame anything else for the corruption that it brings. However, when sin corrupts that which is good it can not blame what God provided for the corruption. Therefore, the corruptive (death) nature of sin is revealed (that it might appear sin). Paul also gives us more of an explanation of this in the next few verses.

Please notice that ing of working death is an ongoing action verb. Thus, death can not be a one-time event according to the Bible. If it was one-time, then the first time that sin brought death to it would be over and it would be impossible for sin to have the repeated action of working. And NO, there is not an error in the Bible. In Galatians 3:16 Paul shows us a major doctrinal error caused by people changing the singular form of seed into the plural form. Likewise, changing a repeated action verb into a one-time event is a doctrinal error. On top of that, we also see that death is an ongoing process in several other verses of the Bible.

Sin takes what might appear to be the smallest insignificant thing to start corruption in us. That is why we are warned A little leaven leaveneth the whole lump. (1Corinthians 5:6; Galatians 5:9).

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'To come or be in sight; to be in view; to be visible'.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used and see the note for Romans 7:12 for links to every place in Romans where the word good is used. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Ephesians C2S2 about the word exceed. Webster's 1828 dictionary defines this word as: 'ppr. Going beyond; surpassing; excelling; outdoing. 1. Great in extent, quantity or duration; very extensive. Cities were built an exceeding space of time before the flood. this sense is unusual. 2. adv. In a very great degree; unusually; as exceeding rich. the Genoese were exceeding powerful by sea. I am thy shield, and thy exceeding great reward. Gen.15.
EXCEE'DING, n. Excess; superfluity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But sin. Ro 7:8-11; 5:20; Jas 1:13-15 General references. exp: De 4:8; Jas 4:17.'.

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C7-S20 (Verse 14) Why the problems are from sin and not from the law.

Equivalent Section: Nature of the law.

For we know that the law is spiritual:.

Equivalent Section: Our nature.

but I am carnal,
sold under sin..

Since our sentence is making a statement about the basic nature of God's law, what is said here also applies to all of those other sentences / verses. Please also see the note for this verse in the Word Study on Spirit. Please also see the note for Galatians 6:1, (in the Word Study on Spirit) for the verses, in the Bible, which use the term spiritual. As that note explains, this verse uses spiritual to tell us that God's law has God's nature (is like God's Spirit). That means that God's law gives blessings for obedience and cursing for disobedience. As Paul explains in other sentences of this chapter, sin gets men to disobey and, thereby, bring the cursing of God's law upon them.

This sentence starts with For and tells us why the corruptive (death) nature of sin is revealed when it uses that which is good to work death in me. First, this sentence tells us we know that the law is spiritual. Then this sentence is divided by a colon followed by but, which gives us the opposite of the first part of this sentence. This opposite part tells us I am carnal, sold under sin. (Please see the note for 8:6 which has links to verses which use carnal and the Webster's 1828 definition.)

Our carnal (physical) nature is controlled by sin (sold under sin) because we are all born with the sin nature passed to all men by Adam and Original Sin. However, since the law is spiritual it is not controlled by our carnal sinful nature. Instead of following the spiritual Law, we follow carnal religious activities (emotion stirring ceremonies, etc) and think such activities are sufficient to meet the spiritual requirements of the Law. When the Law points out that we failed, because the carnal can never accomplish the requirements of the spiritual, we are condemned.

Sin uses the Law to bring us condemnation by convincing us that we can meet spiritual requirements in our flesh, which is what the next verse essentially says.

Please see the note for Romans C8S5 about the word carnally. The functional definition is: 'according to the flesh; in a manner to gratify the flesh or sensual desire'.

Please see the note for Mark 10:21 about the word sell. Webster's 1828 defines this word as: '1. to transfer property or the exclusive right of possession to another for an equivalent in money. It is correlative to buy, as one party buys what the other sells. It is distinguished from exchange or barter, in which one commodity is given for another; whereas in selling the consideration is money, or its representative in current notes. to this distinction there may be certain exceptions. "Esau sold his birthright to Jacob for a mess of pottage." But this is unusual. "Let us sell Joseph to the Ishmaelites- And they sold him for twenty pieces of silver." Gen. 37. Among the Hebrews, parents had power to sell their children. 2. to betray; to deliver or surrender for money or reward; as, to sell one's country. 3. to yield or give for a certain consideration. the troops fought like lions, and sold their lives dearly. that is, they yielded their lives, but first destroyed many, which made it a dear purchase for their enemies. 4. In Scripture, to give up to be harassed and made slaves. He sold them into the hands of their enemies. Judg. 2. 5. to part with; to renounce or forsake. Buy the truth and sell it not. Prov. 23'. The word sold is the past-tense form of the word sell. Please also see the note for Acts 2:44-45 about the word sold.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Le 19:18; De 6:5; Ps 51:6; Mt 5:22,28; 22:37-40; Heb 4:12 exp: Ro 7:12. but. Ro 7:18,22-23; Job 42:6; Ps 119:25; Pr 30:2,5; Isa 6:5; 64:5-6; Lu 5:8; 7:6; 18:11-14; Eph 3:8 carnal. Mt 16:23; 1Co 3:1-3 sold. Ro 7:24; Ge 37:27,36; 40:15; Ex 21:2-6; 22:3; 1Ki 21:20,25; 2Ki 17:17; Isa 50:1; 52:3; Am 2:6; Mt 18:25 General references. exp: De 4:8.'.

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C7-S21 (Verse 15) Generic rule of a saved carnal person's behaviour.

Equivalent Section: We do what we agree is wrong.

For that which I do I allow not:.

Equivalent Section: Our behaviour does not match our desires.

Step: Each phrase below has equal importance.

for what I would,
that do I not;.

Step: Each phrase below has equal importance.

but what I hate,
that do I..

This sentence starts with For and gives another reason for what was said in 7:13-14. That is: it shows us haw sin controls our behaviour and causes us to do what our conscience tells us is wrong. Back in 2:16 we were told that our conscience also bearing witness to the truths of the law. Each of us have experienced arguing with our conscience and telling it to be quiet while we did something that we wanted to believe would be OK.

The key to understanding this sentence is remembering that the context is the difference between the spiritual and the carnal. In the first part of this sentence, Paul says that which I do I allow not. What we do is done physically (carnally). What we allow not is done spiritually according to the spiritual Law. Our actions do not match what we know (spiritually) to be right. Paul says essentially the same thing, only a different way, in 7:22-23. The second half of this sentence says the same thing another way when it says what I would, that do I not; but what I hate, that do I. All of us have asked ourselves why we did something so stupid as what we did. When we sin we give control to sin and after a while we are addicted and can no longer stop ourselves.

We find forms of the word allow in: 2Kings 25:30; Luke 11:48; Acts 24:15; Romans 7:15; Romans 14:22; 1Thessalonians 2:4. Webster's 1828 defines this word as: '1. to grant, give or yield; as, to allow a servant his liberty; to allow a pension. 2. to admit; as, to allow the truth of a proposition; to allow a claim. 3. to admit; to own or acknowledge; as, to allow the right of the President to displace officers. 4. to approve, justify or sanction. Ye allow the deeds of your fathers. Luke 11. Rom. 8. 5. to afford, or grant as a compensation; as, to allow a dollar a day for wages. 6. to abate or deduct; as, to allow a sum for tare or leakage. 7. to permit; to grant license to; as, to allow a son to be absent.'. The functional definition for this word is: 'To grant, give or yield'. Please also see the note for 1Peter 2:4 about the word disallow.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love'. Please also see the note for Galatians C5S20 about the word hatred.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For that. Ro 14:22; Lu 11:48 allow. or, know. Ps 1:6; Na 1:7; 2Ti 2:19 what. Ro 7:16,19-20; 1Ki 8:46; Ps 19:12; 65:3; 119:1-6,32,40; Ec 7:20; Ga 5:17; Php 3:12-14; Jas 3:2; 1Jo 1:7-8 what I hate. Ro 12:9; Ps 36:4; 97:10; 101:3; 119:104,113,128,163; Pr 8:13; 13:5; Am 5:15; Heb 1:9; Jude 1:23'.

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C7-S22 (Verse 16) How we know that the law is good.

If then I do that which I would not,
I consent unto the law that it is good..

This sentence starts with If. The Bible uses an if in the technical manner of computer languages. That is, what follows the then is conditional upon the if condition being fulfilled and when the if condition is not fulfilled, what follows the then is not done. This is what most people think the word since means and it is easier for most people to understand what this sentence is really saying if they think of the if as since.

Following the If we have a then. That means that we must have the logic of the prior sentences in our conscience in order to understand what is said here, since the then makes this sentence follow that prior logic. In the first phrase of this sentence we (essentially) see that Paul is talking about when we do things that we don't want to do. We did something that our conscience told us was wrong and when we received the consequence, we thought 'Boy, was that stupid of me'. Since the law told us 'Don't do it', before we did the stupid thing, our reaction proves that the law was right even though we don't want to hear an 'I told you so', even from our own conscience.

Thus, we see that this sentence essentially says that when we do things which we don't want to do that we consent unto the law that it is good. Further, this sentence tells us that we want to do what the Law tells us to do, at least we want the results that obeying the law brings (that which is good).

Along with telling ourselves 'Boy, was that stupid of me' we often ask ourselves 'Why did I do that?' Paul answers that question in the next couple of sentences of this chapter.

We find forms of the word consent only in: Genesis 34:15; Genesis 34:22-23; Deuteronomy 13:8; Judges 11:17; 1Samuel 11:7; 1Kings 20:8; 2Kings 12:8; Psalms 50:18; Psalms 83:5; Proverbs 1:10; Daniel 1:14; Hosea 6:9; Zephaniah 3:9; Luke 14:18; Luke 23:51; Acts 8:1; Acts 18:20; Acts 22:20; Romans 7:16; 1Corinthians 7:5; 1Timothy 6:3. Webster's 1828 dictionary defines this word as: 'to be of one mind, to agree; to think, feel or perceive. See Sense and Assent. 1. Agreement of the mind to what is proposed or state by another; accord; hence, a yielding of the mind or will to that which is proposed; as, a parent gives his consent to the marriage of his daughter. We generally use this word in cases where power, rights, and claims are concerned. We give consent, when we yield that which we have a right to withhold; but we do not give consent to a mere opinion, or abstract proposition. in this case, we give our assent. But assent is also used in conceding what we may withhold. We give our assent to the marriage of a daughter. Consequently, assent has a more extensive application than consent. But the distinction is not always observed. Consent often amounts to permission. Defraud ye not one another, except with consent for a time. 1 Corinthi and 7. 2. Accord of minds; agreement; unity of opinion. All with one consent began to make excuse. Luke 14. The company of priests murder by consent. Hosea. 6. 3. Agreement; coherence; correspondence in parts, qualities, or operation. Such is the worlds great harmony that springs from union, order, full consent of things. 4. In the animal economy, an agreement, or sympathy, by which one affected part of the system affects some distant part. this consent is supposed to exist in, or be produced by the nerves; and the affections to be communicated from one part to another by means of their ramifications and distribution through the body. thus, the stone in the bladder, by vellicating the fibers, will produce spasms and colic in the bowels; a shameful thing seen or heard will produce blushing in the cheeks. But many facts indicate that other causes than nervous communication produce sympathy.
CONSENT, v.i. L. See the Noun. 1. Literally, to think with another. Hence, to agree or accord. More generally, to agree in mind and will; to yield to what one has the power, the right, or the disposition to withhold, or refuse to grant. If sinners entice thee, consent thou not. Proverbs 1. And Saul was consenting to Stephens death. Acts 8. Only let us consent to them, and they will dwell with us. Genesis 34. 2. to agree. When thou sawest a thief, thou consentedst with him. Psalm 1. 3. to assent. I consent to the law that it is good. Romans 7. 1 Timothy 6'.

Please see the note for Romans 7:12 which has links to every verse, in Romans, which uses the word good along with the Webster's 1828 definition and an explanation why the definition that I use for good, when dealing with the Bible, is: 'that which comes from God'. It should be easy to see how my definition fits within this sentence. Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used. Please also see the note for 2Corinthians 5:10 about the word good. The functional definition is: 'what comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I consent. Ro 7:12,14,22; Ps 119:127-128'.

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C7-S23 (Verse 17) Conclusion after considering logic in prior sentences.

Now then it is no more I that do it,
but sin that dwelleth in me..

Back in 7:14 we were told the difference between our nature (carnal) and the nature of the law (spiritual) and old that this difference makes the nature of sin obvious and ends sin's ability to deceive us. Sin tells us that we are being spiritual, but if we disobey the law then we can't be spiritual and sin must be lying (deceiving) us. The next sentence (7:15) explained that while we wanted to be spiritual and obey the law, we didn't do that. Then the sentence after that (just prior to this sentence) explained that we couldn't blame the law. Therefore, we arrive at our current sentence, which starts with Now, and tells us the conclusion is that sin that controls us and forces us to do wrong.

This sentence essentially tells us that we are addicted to sin and it controls us (that is what addiction is). God never takes away our free will but Satan does through sin. Since sin dwelleth in me, it has an ongoing control of us, once we let it in. The Now that opens this sentence lets us know that the control by sin was not there in the beginning (how God created us) but took over control (took away our free will) once we let it in.

One of the lessons from Reformers Unanimous is that we have different appetites. Anything alive, which is fed, grows. Some appetites, such as for sin, must be starved so that they will die. Some appetites, such as spiritual things from God need to be fed by us so that they will grow. Here, Paul is telling us that we need to see beyond the deception of sin and stop believing that the law makes it OK to let these appetites (from sin) to grow in our life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is no more. Ro 7:20; 4:7-8; 2Co 8:12; Php 3:8-9 sin. Ro 7:18,20,23; Jas 4:5-6 exp: Ro 7:8.'.

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C7-S24 (Verse 18) Why we know that sin is controlling us.

The included section is separated below.

Equivalent Section: sin has corrupted us.

For I know that in me (See Below),
dwelleth no good thing:.

Equivalent Section: We don't know how to overcome the corruption from sin.

for to will is present with me;
but how to perform that which is good I find not..

Below is the part of the sentence from the parenthesis.

sin has corrupted our flesh.

(that is,
in my flesh).

This sentence starts with For and gives the reason for what was said in the prior sentence (7:17). There Paul pointed out the distinction between what we want to do and what sin is making us do. Now, in this sentence, we see how to separate the two sources of motivation within us. We see that sin has corrupted our flesh. Thus, when we have two different desires and we aren't sure which we should do, if we figure out which will satisfy our flesh more, and do the opposite, we will 'starve sin in our life' and reduce the controlling influence of sin in our life.

in this sentence, Paul uses flesh for a major part of what the Bible considers to be carnal. In the prior sentence Paul said that what did the wrong things was sin that dwelleth in me. That is: sin that dwelleth in us forced us to do wrong. Now in this verse he says For I know that in...my flesh dwelleth no good thing (sin). [Please also see the note for Romans 10:19 for links to every place in Romans where forms of the word know are used.] In the second (equivalent) part of this sentence Paul tells us that he has the will to do that which is good but he can't find how to do it since sin has corrupted everything that is in his flesh and nothing that is corrupt and sinful can produce that which is Godly (good).

We find forms of dwell 501 times in 468 verses of the Bible, 67 times in 63 verses of the New Testament and only in 5 verses of Romans. Webster's 1828 dictionary defines dwelling as 'ppr. Inhabiting; residing; sojourning; continuing with fixed attention. DWELL'ING, n. Habitation; place of residence; abode. Hazor shall be a dwelling for dragons. Jer.49. 1. Continuance; residence; state of life. Thy dwelling shall be with the beasts of the field. Dan.4.'

Please note that the actual word, within our sentence, is dwelleth. That means that no good (Godly) thing 'keeps on keeping on dwelling in me' because my sin nature drives out the things from God and I have to keep bringing them back in.

Please see the notes associated with the following verses for more details related to each verse. The verses which use forms of dwell in Romans are:

7:17 which tells us that sin...dwelleth in me and forces us to do things that we don't want to do.
This sentence, which tells us in my flesh...dwelleth no good thing. Therefore, we can not trust the leading which comes from our flesh.
7:20 repeats what 7:17 said, making that statement the basis of doctrine for all saved people to believe. Both sentences tells us that sin...dwelleth in me and forces us to do things that we don't want to do.
8:9 tells us But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. We overcome the control by sin only by obeying the Spirit of Christ, which this verse tells us is different from indwelling Spirit of God.
8:11, and the sentences following it, tells us specifically how to let the Spirit of Christ overcome the sin which dwells in our flesh.

Please see above, within this note, about the word dwelleth.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: ' Being in a certain place; opposed to absent. Being before the face or near; being in company'.

Please see the note for Romans 15:28 which has links to everywhere the Bible uses a form of the word perform along with the definition from Webster's 1828. The functional definition is: 'To do; to execute; to accomplish; as, to perform two days' labor in one day; to perform a noble deed or achievement'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that in me. Ge 6:5; 8:21; Job 14:4; 15:14-16; 25:4; Ps 51:5; Isa 64:6; Mt 15:19; Mr 7:21-23; Lu 11:13; Eph 2:1-5; Tit 3:3; 1Pe 4:2 in my. Ro 7:5,25; 8:3-13; 13:14; Joh 3:6; Ga 5:19-21,24 for to will. Ro 7:15,19,25; Ps 119:5,32,40,115-117,173,176; Ga 5:17; Php 2:13; 3:12'.

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C7-S25 (Verse 19) Paradox of man trying to do good.

Equivalent Section: We can not produce what comes from God on our own.

For the good that I would I do not:.

Equivalent Section: We do produce evil on our own.

but the evil which I would not,
that I do..

in this sentence Paul explains further (For) when he says the good [Godly deeds] that I would I do not (because the corruption from sin prevents it). While most of us don't want to admit the truth of this statement, honest people can't deny this truth. Yes, we must agree with the self-excusing fool that he does some things that the world considers to be 'good', but even that person must admit that that there are times that they do wrong. That is, unless they have so corrupted themselves that they no longer realize that their lie and self-deception is obvious to the world.

The Second Equivalent Section is the polar opposite of the First Equivalent Section because the two Sections are separated by a colon followed by the word but. In the Second Equivalent Section we read that the evil [sin controlled acts] which I would not, that I do. It should be obvious that evil from sin is opposite from good from God. Thus, we have this truth stated from both views and are shown that no matter how we look at it, we don't really do good works and we do evil works. We also need to consider the definition (seen below) of evil. Here we see Paul expressing a sentiment of all people who try to be 'good' that is: 'I don't want to deliberately do what I know is wrong and going to produce a bad result, but sometimes I can't stop myself'.

We find forms of evil 768 times in 707 verses of the Bible, 259 times in 231 verses of the New Testament and in 17 verses of Romans. Webster's 1828 dictionary defines evil as 'a. e'vl. Heb. to be unjust or injurious, to defraud. 1. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental. Some evil beast hath devoured him. Gen.37. 2. Having bad qualities of a moral kind; wicked; corrupt; perverse; wrong; as evil thoughts; evil deeds; evil speaking; an evil generation. 3. Unfortunate; unhappy; producing sorrow, distress, injury or calamity; as evil tidings; evil arrows; evil days.
E'VIL, n. Evil is natural or moral. Natural evil is anything which produces pain, distress, loss or calamity, or which in any way disturbs the peace, impairs the happiness, or destroys the perfection of natural beings. Moral evil is any deviation of a moral agent from the rules of conduct prescribed to him by God, or by legitimate human authority; or it is any violation of the plain principles of justice and rectitude. There are also evils called civil, which affect injuriously the peace or prosperity of a city or state; and political evils, which injure a nation, in its public capacity. All wickedness, all crimes, all violations of law and right are moral evils. Diseases are natural evils, but they often proceed from moral evils. 2. Misfortune; mischief; injury. There shall no evil befall thee. Ps.91. A prudent man foreseeth the evil, and hideth himself. Prov.22. 3. Depravity; corruption of heart, or disposition to commit wickedness; malignity. The heart of the sons of men is full of evil. Eccles.9. 4. Malady; as the king's evil or scrophula. E'VIL, adv. generally contracted to ill. 1. Not well; not with justice or propriety; unsuitable. Evil it beseems thee. 2. Not virtuously; not innocently. 3. Not happily; unfortunately. It went evil with his house. 4. Injuriously; not kindly. The Egyptians evil entreated us, and afflicted us. In composition, evil, denoting something bad or wrong, is often contracted to ill.'

Please see the notes associated with the following verses for more details related to each verse. The verses which use forms of evil in Romans are: 1:30; 2:9; 3:8; this sentence; 7:21; 9:11; 12:9; 12:17; 12:21; 13:3; 13:4; 14:16; 14:20; 16:19.

If the reader actually reads the definition from Webster's 1828 (above), they should see why I say that these are not different definitions but different applications of the basic definition. We also see many applications of the basic definition in the various verses (and associated notes) which are at the links above. Basically evil is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

Please see above within this note about the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart.

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C7-S26 (Verse 20) Conclusion of logic in last few sentences.

Now if I do that I would not,
it is no more I that do it,
but sin that dwelleth in me..

This sentence gives us a conclusion (Now) of these verses while also starting the next phase of this building logical argument. Notice that we have a conditional (if) where Paul is saying it is sin that dwelleth in me which has control when I do things that I don't want to do. Paul is doing all he can to make us understand that when we mess with sin we may have pleasure for a little while, but we end up controlled by that sin. People don't understand that all sin ends in slavery and death.

We find forms of sin 7728 times in 648 verses of the Bible, 227 times in 189 verses of the New Testament and 57 times in in 45 verses of Romans (2:12; 3:9; 3:20; 3:23; 3:25; 4:7; 4:8; 5:12-16; 5:20-21; 6:1; 6:2; 6:6-7; 6:10-11; 6:12-16; 6:17-18; 6:20; 6:22; 6:23; 7:5; 7:7; 7:7; 7:8; 7:9; 7:11; 7:13; 7:13; 7:14; 7:17; 7:20; 7:23; 7:25; 8:2; 8:3; 8:10; 11:27; 14:23). These numbers are close to the numbers for evil in the Bible and in the New Testament. Yet we hear far more messages about sin than we hear about evil. We also find far more Bible Dictionary and other reference books deal with sin. and that each of those books have far more material on sin than we they have about evil. Obviously, sin has more 'experts' than evil does. Webster's 1828 dictionary defines sin as 'n. 1. the voluntary departure of a moral agent from a known rule of rectitude or duty, prescribed by God; any voluntary transgression of the divine law, or violation of a divine command; a wicked act; iniquity. Sin is either a positive act in which a known divine law is violated, or it is the voluntary neglect to obey a positive divine command, or a rule of duty clearly implied in such command. Sin comprehends not action only, but neglect of known duty, all evil thoughts purposes, words and desires, whatever is contrary to God's commands or law. 1John 3. Matt. 15. James 4. Sinner neither enjoy the pleasures of nor the peace of piety. Among divines, sin is original or actual. Actual sin, above defined, is the act of a moral agent in violating a known rule of duty. Original sin, as generally understood, is native depravity of heart to the divine will, that corruption of nature of deterioration of the moral character of man, which is supposed to be the effect of Adam's apostasy; and which manifests itself in moral agents by positive act of disobedience to the divine will, or by the voluntary neglect to comply with the express commands of God, which require that we should love God with all the heart and soul and strength and mind, and our neighbor as ourselves. this native depravity or alienation of affections from God and his law, is supposed to be what the apostle calls the carnal mind or mindedness, which is enmity against God, and is therefore denominated sin or sinfulness. Unpardonable sin, or blasphemy against the Holy Spirit, is supposed to be a malicious and obstinate rejection of Christ and the gospel plan of salvation, or a contemptuous resistance made to the influences and convictions of the Holy Spirit. Matt.12. 2. A sin-offering; an offering made to atone for sin. He hath made him to be sin for us, who knew no sin. 2 Cor 5. 3. A man enormously wicked. Not in use. 4. Sin differs from crime, not in nature, but in application. that which is a crime against society, is sin against God.'

A simple definition of sin is: 'A violation of God's Law per 1John 3:4. This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have. The emphasis is on what God's Word says and not on what anyone else claims that it says.'

Please see the note for Romans 7:18 which has links to every verse, in Romans, which uses any form of the word dwell along with a short note on each verse and the Webster's 1828 definition of the word dwell. The functional definition is: ' Inhabiting; residing; sojourning; continuing with fixed attention. Habitation; place of residence; abode'. Please note that the actual word, within our sentence, is dwelleth. That means that sin 'keeps on keeping on dwelling in me' because of my sin nature. Since sin...dwelleth in me, we will continue to have never-ending problems from what it gets us to do until we do what God says for us the do that will let Christ evict various sins from our life. That is the main subject of the next chapter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is no. Ro 7:17'.

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C7-S27 (Verse 21) The law about evil that Paul found.

I find then a law,
that,
when I would do good,
evil is present with me..

in this sentence Paul starts with I find then a law. That means that what he is going to say is more reliable as the law of gravity since heaven and earth shall pass away, but my words shall not pass away. (Matthew 24:35; Mark 15:31; Luke 21:33; 2Peter 3:10 Revelation 21:1). The law that Paul found is: when I would do good, evil is present with me. Every time that we decide to do something for God, there is a part of us that immediately tries to fight our decision one way or another. We find ourselves delaying, having unreasonable fear or shyness, or our mind wandering to other things or any of several other things that stop us from doing what God wants. That is what Paul means when he says when I would do good, evil is present with me.

Please see the note for Romans 6:14 which has links to every verse, in Romans, which uses any form of the word law along with a the Webster's 1828 definition. In addition, the note for Romans 3:31 which has links to every place there the New Testament tells us about a law that applies to the saved during the Church Age. in this sentence Paul is talking about a law that applies to all of our sin natures.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil along with the Webster's 1828 definition of the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: ' Being in a certain place; opposed to absent. Being before the face or near; being in company'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a law. Ro 7:23; 6:12,14; 8:2; Ps 19:13; 119:133; Joh 8:34; Eph 6:11-13; 2Pe 2:19 evil. 2Ch 30:18-19; Ps 19:12; 40:12; 65:3; 119:37; Isa 6:5-7; Zec 3:1-4; Lu 4:1; Heb 2:17; 4:15'.

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C7-S28 (Verse 22-23) Why Paul sees this law.

Equivalent Section: How Paul reacts spiritually.

For I delight in the law of God after the inward man:.

Equivalent Section: How Paul reacts physically.

But I see another law in my members,
warring against the law of my mind,
and bringing me into captivity to the law of sin which is in my members..

This sentence is a single sentence where Paul says he has the law of God in his mind and that the law of God causes him to delight...after the inward man but at the same time he sees another law in my members [flesh] which brings me into captivity to the law of sin. These two reactions are polar opposites since they are divided by a colon and the word but. This is further reinforced by the fact that the law of God and the law of sin are also polar opposites. Notice also that Paul says that he delights in the law of God but the law of sin has made him a captive and causes a war to go on inside of him. Please also see the note for Romans 11:34 which has links to every verse, in Romans, which uses any form of the word mind along with a note which points out many of the things that the Bible tells us about our mind.

Forms of delight occur 84 times in 81 verses of the Bible but in the New Testament we only find this word only in our current sentence. Webster's 1828 dictionary defines delight as 'n. 1. A high degree of pleasure, or satisfaction of mind; joy. His delight is in the law of the Lord. Ps. 1. 2. that which gives great pleasure; that which affords delight. Titus was the delight of human kind. I was daily his delight. Prov. 8. Delight is a more permanent pleasure than joy, and not dependent on sudden excitement. DELIGHT, v.t. 1. to affect with great pleasure; to please highly; to give or afford high satisfaction or joy; as, a beautiful landscape delights the eye; harmony delights the ear; the good conduct of children, and especially their piety, delights their parents. I will delight myself in thy statutes. Ps. 119. 2. to receive great pleasure in. I delight to do thy will. Ps. 40:8. DELIGHT, v.i. to have or take great pleasure; to be greatly pleased or rejoiced; followed by in. I delight in the law of God after the inward man. Rom. 7.'

Forms of captive occur 229 times in 204 verses of the Bible but in the New Testament we only find this word in:

Luke 4:18 tells us that Jesus came to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. He came to undo the work of the devil and the work of sin.
Luke 21:24 tells us that people who reject God's salvation shall be led away captive. While the specific interpretation it to the Jews only, the application is to all people, especially those people who claim to have God's salvation but are submitting to sin.
Our current verse tells us that sin will bring us into captivity, which matches all earlier verses and comments about sin being addictive.
2Corinthians 10:5 tells us that we are to bring into captivity every thought to the obedience of Christ. That is: we are to let Christ control our personal lives to the point of controlling all of our thoughts. Please see the note for this verse in the Lord Jesus Christ Study for more details.
Ephesians 4:8 tells us that Christ led captivity captive. That is: He took those souls who were captive in Paradise up to heaven where they can not sin any more (they are captive). Please see the note for this sentence in the Book Study on Ephesians for more details.
2Timothy 2:26 tells us how the servant of the Lord must act so that they can do like Christ did and free people out of the snare of the devil. Please see the note for this sentence in the Book Study on 2Timothy for more details.
2Timothy 3:6 warns us about saved people being taken captive through our lusts. Please see the note for this sentence in the Book Study on 2Timothy for more details.
Revelation 13:10 warns us that people will fall for the sin that they lead others into.

Webster's 1828 dictionary defines captive as ', n. 1. the state of being a prisoner, or of being in the power of an enemy by force or the fate of war. 2. Subjection to love. 3. Subjection; a state of being under control. Bringing into captivity every thought to the obedience of Christ. 2 Cor. 10. 4. Subjection; servitude; slavery. But I see another law in my members--bringing me into captivity to the law of sin. Rom 7. Tolead captivity captive, in scripture, is to subdue those who have held others in slavery, or captivity. Psalms 98.'

Please see the note for Romans 6:14 which has links to every verse, in Romans, which uses any form of the word law along with a the Webster's 1828 definition and considerations about several laws which apply to saved people during the church age. Please see the note for Romans 7:20 which has links to every verse, in Romans, which uses any form of the word sin along with a the Webster's 1828 definition and a shorter definition.

Please see the note for 2Corinthians 7:15 about the word inward. The functional definition is: 'Internal; interior; placed or being within; as the inward structure of the body. 2. Intimate; domestic; familiar. 3. Seated in the mind or soul'.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'.

Please see the note for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition is: 'a part of a body'.

Please see the notes for 2Corinthians 10:3-6 and James 4:1 about the word war / warfare. The functional definition is: 'War is the natural consequence of sin being in the world, and men and nations coveting the possessions of others'.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about not being highminded. Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together. Please see the note for 1Corinthians 2:16 about the mind of Christ.

Please see the note for Romans C7S28 about the word captive. The functional definition is: 'The state of being a prisoner, or of being in the power of an enemy by force or the fate of war'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I delight. Ro 8:7; Job 23:12; Ps 1:2; 19:8-10; 40:8; 119:16,24,35,47-48,72,92,97-104,111,113,127,167,174; Isa 51:7; Joh 4:34; Heb 8:10 inward. Ro 2:29; 2Co 4:16; Eph 3:16; Col 3:9; 1Pe 3:4 exp: Ps 51:6. General references. exp: Ps 119:5.
another. Ro 7:5,21,25; 8:2; Ec 7:20; Ga 5:17; 1Ti 6:11-12; Heb 12:4; Jas 3:2; 4:1; 1Pe 2:11 members. Ro 6:13,19 and Ro 7:14; Ps 142:7; 2Ti 2:25-26 exp: Ro 7:5; Col 3:5. General references. exp: Ps 119:5.'.

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C7-S29 (Verse 24) O wretched man that I am!

This sentence summarizes Paul's feelings quite well. Notice that he calls his sin controlled flesh a body of this death. He is not physically dead, but the ongoing and ever expanding corruption from sin is what he calls a body of this death. That supports my claim that in the Bible, physical death is not just when the soul and spirit abandon the body but it is the entire process of corruption which leads the soul and spirit eventually abandoning the body.

Yes, many preachers claim that historically people used to tie a dead body to someone and required them to leave it attached until it eventually rotted and fell away. Yes, that would be a terrible punishment and while possible, it is not really practical for many reasons. Unless the authority kept constant watch upon the punished person, they would get rid of the stinky body at least part of the time. If the authority assigned a person to watch the punished person, both would want to get away from the smell. In order for a punishment to work, it has to be enforceable, which this type of punishment would not be most of the time.

That explanation has all of the characteristics of a urban legend applied to the Bible. That explanation is just too convenient, even while being unreasonable, to explain this verse if your doctrine requires death to be a one-time event and denies the ongoing process, which the Biblical use of death requires. However, once your doctrine accepts that death is an ongoing process, such explanations aren't required.

We find forms of the word wretch in: Romans 7:24; Revelation 3:17. Webster's 1828 defines this word as: '1. Very miserable; sunk into deep affliction or distress, either from want, anxiety or grief. The wretched find no friends. 2. Calamitous; very afflicting; as the wretched condition of slaves in Algiers. 3. Worthless; paltry; very poor or mean; as a wretched poem; a wretched cabin. 4. Despicable; hatefully vile and contemptible. He was guilty of wretched ingratitude'.

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wretched. Ro 8:26; 1Ki 8:38; Ps 6:6; 32:3-4; 38:2,8-10; 77:3-9; 119:20,81-83,131,143,176; 130:1-3; Eze 9:4; Mt 5:4,6; 2Co 12:7-9; Re 21:4 exp: Re 3:17. General references. exp: Ps 119:5.'.

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C7-S30 (Verse 24) who shall deliver me from the body of this death?

This sentence is the lead-in to the answer found in the next sentence. Jesus Christ our Lord did not free us from some dead body tied to our physical body. The entire context of this chapter is that our physical body, which is controlled by sin, is the body of this death. Notice that this is applied to death and not to body. Paul was looking to be free from the influence / consequences of death and not from his body (or any other dead body). Please see the note for the next verse in the Lord Jesus Christ Study for more details on this sentence and the next sentence.

Body is defined by Webster's 1828 as 'n. 1. the frame of an animal; the material substance of an animal, in distinction from the living principle of beasts, and the soul of man. Be not anxious for your body. 2. Matter, as opposed to spirit. 3. A person; a human being; sometimes alone; more generally, with some or no; as, somebody; nobody. 4. Reality, as opposed to representation. A shadow of things to come, but the body is of Christ. Col.2 5. A collective mass; a number of individuals or particulars united; as the body of mankind. Christians united or the Church is called the body, of which each Christian is a member, and Christ the head. 1Cor.12:27. 6. the main army, in distinction from the wings, van or rear. Also, any number of forces under one commander. 7. A corporation; a number of men, united by a common tie, by one form of government, or by occupation; as the legislative body; the body of the clergy; body corporate; body politic. 8. the main part; the bulk; as the body of a tree; the body of a coach, of a ship, etc. 9. Any extended solid substance; matter; any substance or mass distinct from others; as a metaline body; a floating body; a moving body; a light body; a heavy body.' forms of the word body occur 208 times in 180 verses of the Bible, 150 times in 125 verses of the New Testament and, in Romans, in 1:24; 4:19; 6:6, 12; 7:4, our current sentence; 8:10, 11, 13, 23; 12:1, 4-5. In each usage the Bible is talking about something that can be senses with our physical senses, including when it talks about the body of sin. This word is used symbolically within our sentence with the functional definition being: 'the framework for sin including all parts of it'. Please also see the notes for Ephesians C3S1 and Colossians C1S6 about the phrase body of Christ.

Please see the note for 6:2 for the Biblical doctrine on death and for links to every sentence within Romans which uses some form of the word die, of the word death, or of the word kill. It is a continual sin throughout men's history and, therefore, is basic to our sin nature. Death and life are presented as opposites and we definitely know that life is ongoing. Both start at conception and both continue until physical death conquers physical life. At that point our soul and spirit leave our body and death continues the process of corruption of the body at an accelerated rate until the body no longer exists. The point when physical death conquers physical life is also called death in the Bible, but with the understanding that the entire process is understood to be a background part of the word even while emphasizing the victory point of that process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. De 22:26-27; Ps 71:11; 72:12; 91:14-15; 102:20; Mic 7:19; Zec 9:11-12; Lu 4:18; 2Co 1:8-10; 2Ti 4:18; Tit 2:14; Heb 2:15 the body of this. or, this body of. Ro 6:6; 8:13; Ps 88:5; Col 2:11 General references. exp: Ps 119:5.'.

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C7-S31 (Verse 25) I thank God through Jesus Christ our Lord.

This sentence summarizes this chapter on the Mosaic Law and how sin is used that Law to enslave and addict us into a helpless position. It tells us that our only hope is in Jesus Christ our Lord. The prior sentence was a setup for the answer found in this sentence. We are delivered from the body of this death by the person of the Son of God through each of His roles as Lord and as Jesus and as Christ. Please see the note for This verse in the Lord Jesus Christ Study for more details on this sentence and the prior sentence. Please also see the Study called Relational Prepositions which tell us all of the places that the Bible tells us about what we have through our Lord Jesus Christ. The functional definition, of the word through, is: 'the relationship is a barrier until we enter it on one side and come out on the other side of the relationship in order to receive the blessings'. In other words, we must enter this ongoing personal relationship with Jesus Christ our Lord, and continue to stay in it until we come out on the other side, which will be when we are in Heaven. This is how Paul, and all saved, overcame the sinful rules of religion and were / are delivered...from the body of this death.

This sentence is also the summary of this chapter, even though it might not seem so at first. In the Summary of Chapter 7, that is part of the Overview of the Book, we saw statistics which support the claim that this chapter is about how sin is used the law to make us addicted and control us into doing evil. The answer to our problem is the Son of God in each of His roles. As Lord he takes care of the law and legal problems. As Jesus He shows us how to live in this flesh using the power of Holy Spirit. As Christ He shows us how to spiritually mature, provides for us like a husband provides for his wife and more. The answer to all of the problems brought out in this chapter is Jesus Christ our Lord. Please see the Study called Relational Prepositions for more verses which use through with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the notes for Romans 15:5-6 about the word likeminded. .

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thank God. Ro 6:14,17; Ps 107:15-16; 116:16-17; Isa 12:1; 49:9,13; Mt 1:21; 1Co 15:57; 2Co 9:15; 12:9-10; Eph 5:20; Php 3:3; 4:6; Col 3:17; 1Pe 2:5,9'.

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C7-S32 (Verse 25) Conclusion of the chapter.

So then with the mind I myself serve the law of God;
but with the flesh the law of sin..

This sentence is part of the conclusion of this chapter. It is explained in the note above and in the related note in the Lord Jesus Christ Study. Please see those notes for details.

Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the notes for Romans 15:5-6 about the word likeminded. .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'So then. Ro 7:15-24; Ga 5:17-24'.

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Romans Chapter 8 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.

links to sentences in this chapter:

C8-S1 (Verse 1), C8-S2 (Verse 2), C8-S3 (Verse 3-4), C8-S4 (Verse 5), C8-S5 (Verse 6), C8-S6 (Verse 7), C8-S7 (Verse 8), C8-S8 (Verse 9), C8-S9 (Verse 9), C8-S10 (Verse 10), C8-S11 (Verse 11), C8-S12 (Verse 12), C8-S13 (Verse 13), C8-S14 (Verse 14), C8-S15 (Verse 15), C8-S16 (Verse 16-17), C8-S17 (Verse 18), C8-S18 (Verse 19), C8-S19 (Verse 20-21), C8-S20 (Verse 22), C8-S21 (Verse 23), C8-S22 (Verse 24), C8-S23 (Verse 25), C8-S24 (Verse 26), C8-S25 (Verse 27), C8-S26 (Verse 28), C8-S27 (Verse 29), C8-S28 (Verse 30), C8-S29 (Verse 31), C8-S30 (Verse 31), C8-S31 (Verse 32), C8-S32 (Verse 33), C8-S33 (Verse 33), C8-S34 (Verse 34), C8-S35 (Verse 34), C8-S36 (Verse 35), C8-S37 (Verse 35), C8-S38 (Verse 36), C8-S39 (Verse 37), C8-S40 (Verse 38-39)'.

Our chapter theme is: 'Walk After God's Spirit'.

This chapter is one of the most quoted chapters of Romans and those quotes are quite often taken completely out of context. It starts with There is therefore now, which means it is based upon what came before. Then, in n the first sentence Paul says to them...who walk not after the flesh, but after the Spirit. This chapter explains walking after the Spirit. and what is in this chapter is based upon what came earlier in this epistle.

Since this chapter is based upon what came before, a quick review of the main message of those chapters will help us to understand the message of this chapter.

Chapters 1 starts out telling us that it is written to those people who are called of Jesus Christ to be saints and tells us about the condemnation of God upon those who refuse to be saints and act as sinners act. So starting in chapter 1 we read about how our actions prove or disprove our claims. Paul also said that he preached gospel of Christ which tells saved people how to spiritually mature in Christ and requires them to act like Christ.
Chapter 2 could be summarized with 2:13 (For not the hearers of the law are just before God, but the doers of the law shall be justified). Again we see doers.
Chapter 3 could be summarized with 3:28 (Therefore we conclude that a man is justified by faith without the deeds of the law). We see doers qualified to certain reasons (faith) for the deeds.
Chapter 4 tells us how Abraham was justified by faith which was proved by the way that he walked (like we are told to walk in this chapter). Of course, walk is a continuously repeated deed (steps).
Chapter 5 can be summarized by 5:2 which tells us that we have peace and grace with God through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. That is, we do the walking and our Lord Jesus Christ takes care of our standing.
Chapter 6 tells us we are identified (baptized into Jesus Christ) with the death of Jesus Christ because we are to be dead to sin and walk in newness of life through Jesus Christ our Lord.(Baptized is also a public acknowledgment of our standing in our Lord Jesus Christ).Chapter 6 is summarized in 6:23 which tells us For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. That is, deeds of faith that are through Jesus Christ our Lord received eternal life and all other deeds earn death. All through these chapters we see Paul making many different distinctions between those who live through Jesus Christ our Lord and those who do not.
Chapter 7 dealt with precepts of the Law and our deeds according to it. This is because the religious man thinks that he is saved and/or sanctified by keeping the deeds of his religious law and Paul shows that even keeping the Law from God doesn't make us sanctified. in this chapter, Paul will show that our obedience to God's Spirit, in a personal relationship, is what makes us sanctified. Paul gives us principles about the Law in chapter 7 and shows that the Law can not make us righteous but can only condemn us after sin uses the Law to get our flesh to do sin. Chapter 7 ends with the declaration that our freedom comes only through Jesus Christ our Lord.

In all of these chapters we see Paul building a logical argument that leads to this chapter where we are told to walk...after the Spirit. That is, we are to live our lives (walk) following (after) the personal directions that come from Christ Jesus (8:2) through the Spirit (Holy Ghost).

In chapter 8 Paul brings all that he has shown us in the first 6 chapters together with his conclusion from chapter 7. He tells us that we can not rely upon keeping any religious laws (not even the Mosaic Law) for anything Godly but must rely upon Jesus Christ our Lord while we walk by faith. In the Bible, faith is an action verb and anyone who claims a faith which is not backed up by the way they live is a liar, as Paul points out in this chapter.

Chapter 8 starts and ends the chapter talking about the walk of saved people which are in Christ Jesus. It teaches that those who are in Christ Jesus our Lord have all of the blessings promised in this chapter while those who are saved but do not walk in Christ Jesus do not have these promises. I know that claim goes against a lot of religious preaching, but that preaching ignores the context of what chapter 8 actually says and it ignores the context of the first seven chapters that chapter 8 rests upon. The God of the Bible says to 'put up or shut up'. When we 'put up', God promises us blessings that He denies to those who do not 'put up'. This chapter tells us about the blessings so that we will be motivated to walk in Christ Jesus. If these blessings were provided to all saved, even when they refused to walk in Christ Jesus, then there would be no motivation to walk in Christ Jesus.

in this chapter we find Spirit is used 21 times. If the reader looks at the verbs within the sentences that use Spirit, they will find that most are action verbs which describe how God's Spirit is supposed to guide our walk / life. The problem that people have is that they ignore the context and all that led up to this chapter, especially what was said in the prior chapter and that the first sentence of this chapter explicitly said was the basis of this chapter. Having ignored the true Biblical basis, they then assume that Paul is talking about lost people when he says they that are after the flesh and when he says they that are in the flesh. However, even within the sentences that use those phrases we read For to be carnally minded and the carnal mind is enmity against God. Thus, people are led into doctrinal error by taking what Paul is saying about a carnally minded saved person and insisting that he is talking about a lost person. Further, they not only mess up the doctrine of this chapter but they mess up the doctrine of further chapters which are based upon the proper understanding of the doctrine in this chapter.

The prior chapter told us about the difference between what religious rules (Law) and the Law of God could give us. Now this chapter applies the principles of the prior chapter and tells us the difference between what saved people receive if they serve the law of sin or if they serve the law of the Spirit of life in Christ Jesus. Lots of people like to come to this chapter and 'claim the promises' and then believe that they will receive those Promises some time in the future because they are not receiving them now. However, the truth of this chapter is that these Promises are for now but are only given to those saved people who walk not after the flesh, but after the Spirit. A carnally minded saved person does not receive these promises.

The most used non-prepositional word in this chapter is Spirit with 21 occurrences. The second most used non-prepositional word in this chapter is God with 17 occurrences. The third most used non-prepositional word in this chapter is flesh with 12 occurrences. Please note the significant drops in these counts. Then comes Christ with 9 occurrences and ye with 7 occurrences. This entire chapter is about the Spirit that we are following with that Spirit either coming from God or from our Flesh. Please also see the Word Study on Spirit.

Below are summaries of each sentence which support the chapter summary that was just read.

8:1 starts this chapter by telling us There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
- Notice that the main verb of this sentence, and of this chapter, is walk. Please see the note for this sentence under Christ Jesus. How we walk determines if we receive condemnation or not. The word walk means 'our every-day small repeated actions'.
- In addition, our sentence tells us that our walk needs to be controlled by our personal relationship with Christ Jesus. (Please see the Study called Relational Prepositions for sentences which use in Christ Jesus and which show the unique way that the Bible uses the word in when it comes to our personal relationship with God.)
- The first phrase is: There is therefore. This means that no condemnation is based upon what was written in the prior chapters. The word now means 'after we understand what was written earlier'. That is: everything that was written earlier was written to convince us that we are to let our ongoing personal relationship, that is in Christ Jesus, control even the smallest part of our every-day life if we want no condemnation.
- Next, we are told that we must walk not after the flesh, but after the Spirit. The word Spirit is capitalized and means God’s Holy Spirit. The phrase walk after means to follow. Our flesh is the source of lusts and other sinful desires. God’s Holy Spirit delivers personal commands to us from Christ Jesus.
- Our every-day life is to prove that we follow the personal commands from Christ Jesus, and that we are not trying to fulfil sinful desires of our flesh if we want no condemnation.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:2 tells us that there is a law of the Spirit of life in Christ Jesus.
- People tell us that there are no laws in the New Testament, but this sentence proves them wrong.
- Since this is a law in the Bible, it has been established by God and is more reliable than the 'Law of Gravity'. And, as a law in the Bible, it will be used to judge us.
- Since this law is of ('belongs to') the Spirit of life ('God’s Holy Spirit giving us increased spiritual life'), we will be judged for how we follow God’s Holy Spirit and increase our spiritual life ('how much we spiritually mature').
- In addition, this sentence starts with For, which means it gives the reason for what Paul claimed in 8:1.
- This sentence also tells us that there is a law of sin and death and the only way to get out from the law of sin and death is to get into Christ Jesus and obey the law of the Spirit of life in Christ Jesus.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
- Please see the note for this sentence under Christ Jesus.
8:3-4 is a single sentence that tells us that what the Mosaic Law could not do, God's Son did. However, we have to walk not after the flesh, but after the Spirit if we want those results in our personal life. This is the exact same wording as God used in 8:1. There we were told that doing that required us to be in Christ Jesus. Therefore, God's plan for replacing the Mosaic Law includes a requirement for us to remain in Christ Jesus.
- Our sentence starts with the phrase For what the law could not do. The religious man trusts in obeying the law in order to get spiritual blessings. However, our phrase tells us that it could not do.In addition, our phrase, and sentence, starts with the word For, which means it is telling us why the prior sentence is true. Thus, our opening phrase is telling us that God replaced the law because it could not do and God’s replacement could do.That is: the law of the Spirit of life in Christ Jesus could do what the law could not do.
- Next, our sentence uses the phrase in that it was weak through the flesh. This phrase tells us why the law could not do.The problem as that it was weak through the flesh.That is: the law was kept through the flesh but our flesh is weak and sinful. Therefore, anything that is done through the flesh will be weak and sinful.
- Next, our sentence uses the phrase God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. God’s Son had to live a sinless life in the likeness of sinful flesh in order to do what the law could not do.Please see the note, for this sentence, in the detailed Study, for more about this doctrinal truth.
- Next, our sentence uses the phrase That the righteousness of the law might be fulfilled in us. Here is why God did what He did. However, our next phrase limits this result to only those people who fulfill the next phase.
- Next, our sentence uses the phrase who walk not after the flesh, but after the Spirit.Please notice that this is the exact same wording as God used in 8:1. Thus, this fulfills he requirement to be a law of God which will be used to judge us. There we were told that doing that required us to be in Christ Jesus. Therefore, God's plan for replacing the Mosaic Law includes a requirement for us to remain in Christ Jesus. Only the saved people who fulfill this requirement will receive the promise.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:5 tells us they that are after (walk after or follow) the flesh do mind the things of the flesh.
- The word Mind means 'think about and obey'. As RU teaches, 'Before I ever done it I thunk it'.
- Next, our sentence continues with the phrase but they that are after the Spirit the things of the Spirit. The word but means that this phrase is continuing the same subject while changing direction. Our sentence makes it clear that these are two different actions. When we claim one thing and do something else, we are liars (James 2). People who claim to be spiritual, while spending all of their time worrying about keeping fleshly religious rules, are liars even if they don't realize it.
- The question to ask is: 'When it comes to God, do you think about religious rules or do you think about the character of Jesus Christ and what He would do?'.
8:6 gives us another reason why (For) there is no condemnation to them which are in Christ Jesus and for why God created a replacement for the Mosaic law.
- 8:3-4 told us what the law could not do and what God’s replacement could do. Therefore, we need he replacement. And our current sentence gives us another reason why we need a replacement.
- Next, our sentence tells us that we can determine what someone walks after by what they mind (8:5).
- Next, our sentence tells us that what we mind, and what we walks after determines the results that we get. (Preachers call this 'The Law of Sowing and Reaping'. The world calls this 'The Law of Cause and Efect'.)
- Notice that each of the reasons, given in different sentences, are progressive in that each provides another reason for every sentence that preceded it in this chapter.
- In addition, the next sentence provides further explanation.
- This sentence shows us why the real spiritual war starts in our mind while it tells us the difference between saved people who are carnally minded and saved people who are spiritually minded.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:7 is like the other sentences from the beginning of this chapter in that it provides a reason for every sentence in the chapter which precedes it. However, where the others gave a future reason (For), this sentence gives a past cause (Because). This sentence (and 8:6) supports the RU claim of 'Before I ever done it I thunk it'.
- Our sentence starts with the phrase Because the carnal mind is enmity against God. Our natural thinking is what is called the carnal mind.The things that we think naturally go against God. God provides life.Therefore, our natural thinking (the carnal mind) provides death.
- Next, our sentence gives the phrase for it is not subject to the law of God.Our natural thinking refuses to be subject to the law of God.
- Next, our sentence gives the phrase neither indeed can be. Our natural thinking can not be subject to the law of God.
8:8 gives the result (So then) of what Paul has said since the beginning of the chapter and really is a one sentence conclusion of all that Paul has taught in the first seven chapters. In addition, this sentence and the next sentence form a transition into a series of connected sentences which take the opposite point of view.
- Please notice that our current sentence talks about they that are in the flesh while the next sentence starts with But ye are not in the flesh. Obviously, these are opposite perspectives.
- Next, our sentence gives the phrase cannot please God. With our next sentence starting with the word But, it is telling us how to please God. Thus, we see Paul switching from one perspective to the opposite perspective.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
- After our next sentence, we have several sentences which start with connecting words like Now, And, But, Therefore, For, etc. Thus, our current sentence concludes the current perspective with the intention of introducing another perspective.
8:9 tells us the difference between the Spirit of God and the Spirit of Christ. Simply put: the saved, but carnal, person does not have the Spirit of Christ, even though they do have the Spirit of God. These saved, but carnal, people do not receive the blessings which follow this sentence within this chapter because they are eliminated from consideration By this sentence. This verse has two sentences in it.
- Our first sentence says: But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. This means: 'You are not lost (not in the flesh) but are saved (but in the Spirit) if you have God's Holy Spirit dwelling in you'.
- Our second sentence says: Now if any man have not the Spirit of Christ, he is none of his.
- Our next sentence tells us the truth about a saved person who is also a true Biblical Christian.
8:10 is added to the prior sentence by starting with And.
- This sentence (essentially) starting with ()if Christ be in you). This, of course, matches all people who have not already been eliminated. Within it we have a two-step process which tells us additional ways to tell if Christ be in you. First Step: You stop your sinning. Second Step: Righteousness is added to your life.
- Our sentence starts with the phrase And if Christ be in you. This means: 'Since you are saved and walking after God's Spirit as directed by Christ'. The word if is a conditional which means the condition must be fulfilled in order to have the result. The word be is a verb of ongoing existence. Thus, the reader should understand the meaning that I have provided.
- Next, our sentence gives the phrase the body is dead because of sin.This means: 'Such people do not respond to promptings of sin from their body'.
- Next, our sentence gives the word: but. This means it is still speaking about the same subject while changing directions.
- Next, our sentence gives the phrase the Spirit is life because of righteousness. This means that a true Biblical Christian will follow directions from God’s Spirit in order to receive increases spiritual life and righteousness.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:11 tells us the doctrinal difference between what we get from the resurrection of Jesus and the resurrection of Christ. As explained in the Overview of the Lord Jesus Christ Study, the Bible uses Jesus to identify a literal physical man and the Bible uses Christ to identify a role that he fulfills. And in certain cases, such as in law and in doctrine we have to keep in mind the distinction between a role and the person who fulfills the role. This is especially true where the Bible is teaching us the difference between the two and we have already seen some of these differences in the context of this chapter and in the sentences leading up to this sentence.
- Our sentence starts with the phrase But if the Spirit of him that raised up Jesus from the dead dwell in you. Based upon the prior sentences of this chapter, especially the immediate prior sentence, we can say that this phrase means: 'If you are truly saved'.
- Next, our sentence gives the phrase he that raised up Christ from the dead shall also quicken your mortal bodies.The he, of this phrase, is God the Father. God the Father provides the power and plan for spiritual things and God the Son and God the Holy Spirit carry them out. in this phrase, we see that God the Son works through God the Holy Spirit to make saved people spiritually alive (shall also quicken) in your mortal bodies.That is: God changes the true Biblical Christian so that God can do spiritual work through their mortal bodies.
- Next, our sentence gives the phrase by his Spirit that dwelleth in you. Therefore, only saved can be true Biblical Christians and only the saved people who are letting his Spirit that dwelleth in you to work through their mortal bodies will do true spiritual works (quicken).
8:12 gives us a conclusion (Therefore) of all said so far and, in particular, of what was said in 8:8-11. That conclusion is that because of all of the pain, corruption and death brought by sin in our flesh, we don't owe the flesh anything and do not have to live after the flesh (live following the demands and desires of the flesh).
8:13 gives us the reason that we don't want to live after the flesh. Again we see a conditional statement where we will receive the results if we meet the condition and we will not receive the results only if we do not meet the conditions. Many people are led into doctrinal error by believing that these conditional statements are less than absolute.
- In the First Equivalent Section of this sentence, we are told that each and every one of us personally ()ye) shall die if we personally (ye) live after the flesh. So, the first thing that we see about this absolute conditional statement is that it applies at a personal level. Judgment for my sin doesn't apply to you and judgment for your sin doesn't apply to me.
- In addition, we have seen all throughout this epistle that death is used for the entire process of corruption that results in the soul and spirit abandoning the flesh and not just the abandonment. Therefore, the first part of this sentence is telling us on a personal level that every act of living after the flesh results in personal corruption which ultimately results in our soul and spirit abandoning our flesh.
- Next, notice that both parts of our sentence use the word: ye. This means that everything said in this sentence applies to 'each and every one of us personally'.
- The Second Equivalent Section, of this sentence, starts with the word: but. This means it is the opposite of the First Equivalent Section.
- Next, our sentence gives the phrase if ye through the Spirit. This tells us that we can not do this in our own strength but we must use the power of God’s Holy Spirit in order to do the last phrase.
- Next, our sentence gives the phrase do mortify the deeds of the body.
- Next, our last phrase says: ye shall live. This promise is only applied to those saved people who fulfill the requirement to receive the promise (if ye through the Spirit do mortify the deeds of the body).
8:14 starts with For (Here's why) and tells us that as many as are led by the Spirit of God, they are the sons of God. It provides another reason for what Paul concluded in 8:12.
- As seen throughout this Study, the word: For gives us a future reason. That means that we have to follow ()are led by) the Spirit of God in order to become one of the sons of God.
- Since this sentence uses a conditional phrase ()as many as are), our being sons of God is not guaranteed simply because we are saved. In fact, John 1:12 makes it clear that becoming a son of God is something that is added to our life after we receive him. At our initial salvation God gives us power to become the sons of God, but we must access that power in order to become a son of God.And, that power belongs to Jesus Christ (Matthew 28:18).
- Next, our sentence gives the phrase led by the Spirit of God for the conditional requirement to become a son of God.Unless we are actually following, and thereby allowing our character to be changes to become like God’s character, we are not truly being led by the Spirit of God, nor are we truly becoming a son of God.
- Next, our sentence gives the phrase they are the sons of God. The word: are is a plural form of an ongoing verb of existence. So long as we continue to be led by the Spirit of God we will continue to be a son of God.However, when we stop being led by the Spirit of God, our natural sinful character tries to take over again and, as that happens, be become less of a son of God.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:15 starts with For (Here's why) and provides another reason for what Paul concluded in 8:12.
- Our sentence starts with the phrase For ye have not received the spirit of bondage again to fear. Where sin operates through the flesh to bring us into bondage again to fear, the Spirit of God does not do that.
- Next, our sentence gives the phrase but ye have received the Spirit of adoption. The Spirit of God is also a Spirit of adoption (which made us sons of God [8:14]). A person adopts a child to teach that child how to be like the parent (become a son). In addition, a natural child can be legally disowned but an adopted child can not be disowned. Therefore, as an adopted child, we have another assurance of everlasting salvation.
- Next, our sentence gives the phrase whereby we cry, Abba, Father. We can personally cry to God the Father for help because we have an actual ongoing personal relationship with God the Father as sons of God.
- This right is not based upon some ‘positional’ thing. Ask any grandfather what his personal response would be to someone who has spent years hurting his children and grandchildren and then came to him and claimed that the grandfather is technically his father and must, therefore, give him everything that the grandfather gives to his real children even while this technical son goes on trying to kill all of the real children and grandchildren. That is how people act who are relying upon their being a ‘positional’ son instead of acting like a true son of God. The promise provided in this sentence applies to the real sons of God and not to any devil and fleshing serving person who claims to be a ‘positional’ son of God.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:16 and 8:17 are a single sentence that is separated into two Equivalent Sections by a colon. While this sentence is not connected to prior sentences by a connecting word, it is providing another series of sentences which give us further evidence that Paul's claims in this chapter are true.
- In the first Equivalent Section of this sentence, we are told that we know that we are the children of God because The Spirit itself beareth witness with our spirit. People who doubt their salvation either don't personally have the witness from the Spirit or they aren't listening to the Spirit. Good Godly people try to assure these people by with other Bible references that promise us everlasting life and other ‘positional’ attributes. However, those sentences can't take away the witness from their own spirit that those references do not have the witness from the Spirit (of God).
- All of the sentences in the Bible won't help them overcome the Holy Spirit refusing to witness with their spirit. The main thing that they need is the witness from the Spirit (of God). That's where the Second Equivalent Section of this sentence comes in.
- This Second Equivalent Section tells us that we are heirs of God if we are truly the children of God and if we suffer with him (Christ). A person can't be an heir of God without a salvation that makes them real sons of God and takes them to Heaven. So, if they are assured of their status as heirs of God, their doubt of salvation will go away. However, people who are sure that they are a child of God are not necessarily assured of any inheritance beyond getting into Heaven.
- According to the remainder of this sentence, the way to be assured that you are an heir of God is to be assured that you are a joint-heirs with Christ. That assurance comes when we suffer with him. Some people, that aren't sure of their salvation, had that assurance taken away because they refuse to suffer with him (Christ). All of the sentences in the Bible aren't going to make God give them that assurance before they meet God's requirement to have that assurance.
- The last phrase, of our sentence, says: that we may be also glorified together. Our sentence tells us that we need to suffer with him (Christ) if (that) we want to be also glorified together.Unfortunately, most people do not consider this requirement while they 'claim' the promise. They want to 'claim' to promise of a crown.They want to 'claim' to promise of a mansion.However, at the same time they refuse to suffer with him (Christ). And, the true Biblical context of those promises matches the requirement that we see here.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:18 is a sentence that lots of people like to quote while ignoring the For that starts it. They want to talk about the glory which shall be revealed in us while down-playing or ignoring the sufferings of this present time which are part of this sentence. They don’t like that requirement so they ignore or deny it. However, even those who do talk about the sufferings of this present time, often (directly or indirectly) allow people to include the just punishment for their sins as part of "the sufferings of this present time. And, by starting this sentence with the word: For, God is telling us that this sentence is the why of the prior sentence. That prior sentence told us that we must "suffer with him (Christ). In addition, our current sentence continues with the phrase the sufferings of this present time. Therefore, our sentence truly states requirements which many people ignore or deny.

First, this promise is future-tense (which shall be). People need to realize that this is not a promise for the present time but is a promise for after we get to Heaven. Thus, we must act upon it by true Biblical faith.
Next, the phrase revealed in us means that this will be our own personal glory.However, the Bible makes it clear that how much of our own personal glory, which we will receive, is directly proportional the amount of spiritual profit that we bring to God. Therefore, saved people who do not bring spiritual profit to God will have no personal glory.
Next, the phrase are not worthy to be compared means that the personal glory, which we receive, will be far in excess of what we earned. This is because we must earn that glory by true Biblical faith and God rewards true Biblical faith.

Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:19 starts with For and 8:20-21 also starts with For with 8:20-21 explaining 8:19. Basically, all of the creatures on this earth are waiting for the manifestation of the sons of God when Christ returns to rule this Earth because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
- These sentences are prophecy and the explanation does not belong in a simple summary of the sentences. Please see the note, for this sentence, in the detailed Study, for more about this doctrinal truth.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:20-21 is a single sentence as explained above. Please see the note for 8:19 under Son for more details on this.
8:22 starts with For and gives another reason for what was said back in 8:16-17. In fact, everything from 8:18 through 8:25 gives reasons to believe what was said back in 8:16-17. All of this is explained in the note for 8:19 under Son.
8:23 starts with And, which adds it to the prior sentence. It tells us that even though we have the firstfruits of the Spirit, we will still received more as the sons of God. In particular, we will receive the redemption of our body. (Please see 1Corinthians 15 and the Study called Significant Events in the New Testament about this promise).
8:24 is a doctrinally critical sentence which tells us For we are saved by hope. Many believe that 'we are saved by faith', where 'faith' is a one-time action, but that is not Biblical. Ephesians 2:8 tell us by grace are ye saved through faith, but notice that it is not 'by faith' but is by grace. In addition, it is not 'by faith' but is through faith. There is much that can be said about this but basically when something is by it how we get from the starting point to the end point.
- True Biblical hope is in the person and not in anything else. Our hope must be in the Person of Jesus Christ. And, our sentence continues by telling us that, even though we do not see Jesus Christ, we must still put our hope in Him as a Person. We only need God to see our hope one time and then He provides the "grace for our salvation even if we fail to maintain our hope.
- However, when something is "through it is ongoing and continues to be connected to the source. Our faith must be ongoing actions (we live by faith) and is not a one-time event that causes things to continue without ongoing faith. That's why true saving faith is not our faith but the faith of the Son of God because He keeps it going.
- The Second Equivalent Section tells us: but hope that is seen is not hope. Since this is separated from the First Equivalent Section by a colon followed by a but, we know that it is the opposite of the First Equivalent Section. That is, true saving hope is not seen before it is realized but then it must be seen by others after God gives us the desire of our hope. Several places in this study I have claimed that the main difference between faith and hope is that faith is based upon the promise of God while hope is based upon the character of God. Another difference is that hope is realized and stops being hope but causes us to hope for even more that we received. Where faith is an ongoing lifestyle hope is an ever-increasing series of events that can appear to be continuous.
- in this sentence we see how faith and hope are similar in that both require action before any evidence is seen. Indeed, we get that from the third Equivalent Section of this sentence which tells us: for what a man seeth, why doth he yet hope for? hope requires our action before we seeth”.
- The next sentence is also attached to this one.
8:25 starts with But, which means it has the same subject as the prior sentence while going a different direction. This sentence says if we hope for that we see not, then do we with patience wait for it. It implies that those who claim to hope for that they see not but do not with patience wait for it, then their claim of hope is false. Hope requires patience, according to this verse, and it requires action before results are seen, according to the last verse. The reader should see the similarity between hope and faith in that both require our ongoing action while we wait for the results to come from God. While I could say much more, especially about the link between hope and our body salvation found in these verses, I will go on.
8:26 starts with Likewise, which tells us that we are starting a new subject that can be thought of (wise) in the same way (Like) as we thought about the main subject of the prior sentences.
- Back in 8:16 we were told The Spirit itself beareth witness with our spirit, that we are the children of God and goes on to explain how what we will be has not yet been revealed. This logic continues through 8:24 which tells us that we are saved by hope. We don't know what the redemption of our body will be like because that has not been revealed. However, our hope is based upon the character of God because we don't have a promise and don't know what God is going to give us and yet we still act based upon our belief in God.
- Now Paul starts on the different subject of prayer (different from actions) that are Likewise in that we pray even though we know not what we should pray for as we ought. We pray based upon the hope that the Spirit also helpeth our infirmities and the Spirit itself maketh intercession for us.
- The three sections of this sentence are all equivalent and each gives us a different way that the Spirit helps our prayers. We pray for what we believe is best and hope that the Spirit will take the desires of our heart and present them to God the Father with groanings which cannot be uttered but which can properly convey the heart of our prayer. We see this claim in the next sentence, which is added to this sentence by an And.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:27 is added to the prior sentence with an And. It tells us that he that searcheth the hearts knoweth what is the mind of the Spirit and the will of God. Based upon our hearts and the mind of the Spirit and the will of God maketh intercession for the saints. We don't know any of these three items properly but pray in hope that God will grant what is really our heart's desire which lines up with the mind and will of God.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:28 also starts with the word: And. That adds it to what was already said. Many people preach this sentence ignoring this And, which starts this sentence. They are ignoring God’s contextual requirements. Then people wonder what's wrong with them or what's wrong with God that they don't get what is preached as the promise of this sentence.
- What this sentence is added onto is our acknowledging our own infirmities, which is acknowledging that we know not what we should pray for but we hope that God will grant what is really our heart's desire which also lines up with the mind and will of God (8:26-27).
- The people who do not have this reality settled in their heart (8:27) can not add ()And) this sentence to what has not been settled. Then when they are told that all things work together for good, they have trouble figuring out how these things that God is doing are for their good. The problem is that God isn't acting the way that they think God should act. However, when we acknowledge that we don't know how to get what is good, and don't even know how to identify what is good, then we have no reason to question anything that God does. Instead, people expect God to work in a way that is not how God wants to work.
- Not only that, but people who settle 8:26-27 in their heart before approaching 8:28 don't expect God to accomplish their purpose but expect God to call them and then reveal His purpose. These are the people who are truly are: them that love God, to them who are the called according to his purpose. These are the people who meet all of the qualifications off this sentence and have no problem knowing that all things work together for good to them that love God, to them who are the called according to his purpose.
- I was riding my motorcycle at over 70 mph when the drive-train (not brakes) locked up. I put it into a slide and then it flipped and I hit the pavement a dozen times and 70 mph or more. Several doctors who said they didn't believe in God told me I had a miracle to even live and there were several other things that happened which made lost people acknowledge God's working in my life. Even when I was in so much pain that I literally couldn't see the end of my bed, I didn't question that this would work together for (my) good. I'm sure that those who haven't been there would question the sincerity of this claim while those who have been there will acknowledge the truth of this claim. The true understanding of this sentence only comes after experiencing it and that experience will only come when it can be added on top of 8:26-27 being true in a person's life.
- Our sentence starts with the phrase And we know that all things work together for good. Everyone loves this phrase even though most people use a non-Biblical definition for the word good.
- Next, our sentence gives the phrase to them that love God. Everyone likes to claim that they fulfill this requirement. However, John 14:15 tells us that Jesus said: If ye love me, keep my commandments. A lot of people who claim that they fulfill this requirement do not fulfill what Jesus said was required in order to fulfill this requirement.
- Next, our sentence gives the phrase to them who are the called according to his purpose. Implied in this phrase is the requirement to answer to call in the way that Jesus Christ demands.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:29 gives us the reason (For) for God making sure that things work together for good to them that love God and meet the other requirements for 8:28. This sentence gives us a general principal that applies many people and events and is used here as the reason for the promise of 8:28. It uses predestinate, which many people mess up doctrinally. Please see the note for 8:29 under Son for more details.
- Our sentence starts with the phrase For whom he did foreknow, he also did predestinate to be conformed to the image of his Son.
- Next, our sentence gives the phrase that he might be the firstborn among many brethren. The word that tells us that this is why God did did predestinate to be conformed to the image of his Son.The indication is that, while we might be a child of God, if we are not conformed to the image of his Son then God may not consider us to be His brethren.
- Please see the note, for this sentence in the detailed Study, for more details on this sentence.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:30 gives us more about predestinate when it starts with Moreover 'added to the prior sentence while providing additional results'. Our sentence is providing several steps which must be done in the order stated by the sentence. Many people want to 'claim' the end result while skipping prior steps but our sentence does not allow for that to happen. Please see the note for 8:29 under Son for more details.
- Our sentence starts with the phrase Moreover whom he did predestinate, them he also called. We already dealt with the word Moreover.This phrase tells us that God called everyone who came God’s way (predestinate). However, not everyone who is called is also chosen.
- Next, our sentence gives the phrase and whom he called, them he also justified. All who are saved are also justified by their initial salvation. However, we sin after being saved and we need to be justified for those additional sins. Paul already dealt with this doctrine earlier in this epistle. Some saved people are not justified for sins done after they become a child of God.
- Next, our sentence gives the phrase and whom he justified, them he also glorified. This phrase is limited to saved people who are justified after becoming a child of God. Those saved people are also glorified while the people who are not justified, after becoming a child of God, are not glorified.
- Please see the note, for this sentence in the detailed Study, for more details on this sentence.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:31 is a call to action where Paul is essentially asking why those who claim to be Christians are not acting upon their claims. All through each sentence from 8:1 we have seen Paul giving argument after argument about how our walk reveals what we really believe and how those who say one thing and do another are liars. If we are honestly admitting our own helplessness and wanting God to work through our lives and are honestly willing to do whatever Christ wants us to do, God will take care of any opposition. This is shown in the next sentence which essentially promises that. Please see the note for 8:32 under Son.
- All through each sentence from 8:1 we have seen Paul giving argument after argument about how our walk reveals what we really believe and how those who say one thing and do another are liars. If we are honestly admitting our own helplessness and wanting God to work through our lives and are honestly willing to do whatever Christ wants us to do, God will take care of any opposition. This is shown in the second sentence of our verse.
- Our first sentence says: What shall we then say to these things?. The phrase these things is referring to the things of the immediately prior sentences where we saw that only a few of saved people also received the end result (being glorified). Therefore, what follows this sentence does not apply to all saved even though all saved want to 'claim' the promises which follow this sentence.
- Our second sentence says: If God be for us, who can be against us?. This is a conditional (If) where the resulting protection from God (who can be against us?) is only promised to those saved people who fulfill the requirements which were written before this sentence.
- Please see the notes, for these sentences in the detailed Study, for more details on this sentence.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:32 is another sentence that is often taken out of context. People think this sentence promises all things to everyone who claims to be saved no matter how they are living and no matter why they want these things. Such thoughts obviously goes against James 4:1-10. When Paul says us he is limiting this promise to those who meet the qualifications found since 8:1, which is not everyone who claims to be saved. Those who meet Paul's qualifications have also done what James tells people to do in James 4:1-10. Please see the note for 8:32 under Son for more details.
- Our sentence starts with the phrase He that spared not his own Son. The He is obviously God the Father. And, while most people don’t think about it, God the Father also suffered when He spared not his own Son.God the Father had to turn His back on his own Son when He became sin for us. And, while there is a lot more to this doctrine, we see that God the Father was willing to suffer whatever it took in order to save us.
- Next, our sentence gives the phrase but delivered him up for us all. This includes the people who reject God’s salvation and end up in the lake of fire.
- Next, our sentence gives the phrase how shall he not with him also freely give us all things. Please pay attention to the phrase with him.The lost are not with him and, therefore, can not 'claim' this promise. The carnal are not with him and, therefore, can not 'claim' this promise.
- Please see the notes, for these sentences in the detailed Study, for more details on this sentence.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:33 asks Who shall lay anything to the charge of God's elect? and people go on to claim that all saved are God's elect. But this directly follows 8:32 where we saw that many (most?) people who claim to be saved don't meet the qualifications found in Romans leading up to here. Neither can many (most?) people who claim to be saved claim to have done James 4:1-10 which is also required. Please also see the note for 8:32 under Son and the note for 8:34 under Christ for related details.
- The first problem with such a 'claim' is that not all saved are God's elect.
- Next, this directly follows 8:32 where we saw that carnal people also don't meet the qualifications. Neither can many (most?) people who claim to be saved claim to have done James 4:1-10, which is also required.
- Next, many make the mistake of misinterpreting the second sentence of this sentence which says It is God that justifieth. People whom God has not justifieth, after they become a child of God, also do not fulfill the requirements. (Please remember and review the note for Romans 8:1.)
- Next, the entire chapter was talking about the same thing: the walk of the saved. People who do not have the required walk do not fulfill the requirements.
- Next, we also saw that there is a condemnation for some saved people. They also do not fulfill the requirements.
- Since 8:16 Paul has been talking about the children of God who have The Spirit itself bearing witness with our spirit. We have seen that this is not all who claim to be saved but is those who are truly trying to serve God. Just as Satan tries to bring false accusations against such before God, he also will have people bring false accusations against such to try to discourage them and make them stop serving God. Satan doesn't bother with false accusations against those who claim to be saved but live for sin because he doesn't need the false accusations. Further, Satan doesn't want to discourage them from their current lifestyle which teaches the lost world that 'Christianity' is a lie.
- This sentence is only about those who are truly trying to serve God and receive lies and false accusations as a result. Paul is telling such to not worry about the false accusations and don't even worry about the small true accusations because It is God that justifieth.
- Please see the notes, for these sentences in the detailed Study, for more details on this sentence.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:34 is a continuation of the argument that Paul started in 8:16 and that we have seen is not applied to all who claim to be saved but is limited to those who have The Spirit itself bearing witness with our spirit, that we are the children of God. Please see the note for 8:34 under Christ for more details.
- As noted several times, there are qualifications which limit who will receive the promises of these sentences. As we have seen consistently throughout the Bible, Christ is used by itself (not Jesus Christ or Christ Jesus or anything else) when the Bible is talking about a blessing that only some of the saved receive. This consistent use of Christ is exactly in line with the limits found in the context of these sentences.
- Our first sentence says: Who is he that condemneth?. The answer to this sentence is: Satan (Revelation 12:10). Our second sentence says: It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.Sounds great if you ignore Mark 8:38 and Luke 9:26. If we are ashamed of me (Jesus Christ) and of my words, him also shall the Son of man be ashamed.So, saved people who do not truly belong to Christ (8:9), will not have Him maketh intercession for them when Satan condemneth them before God the Father.
- Our sentence starts with the phrase It is Christ that died, yea rather, that is risen again. And, 14:9 tells us: For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Therefore, if we do not let Christ be Lord in our personal life, then we have not met the requirement to receive this promise that he will be our personal intercessor.
- Next, our sentence gives the phrases: who is even at the right hand of God, who also maketh intercession for us. And, the application of these phrases was explained above. The us, in this phrase, is limited to those saved people who are truly trying to serve God.
- Please see the notes, for these sentences in the detailed Study, for more details on this sentence.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:35 has two (2) sentences and, again, uses Christ in the same way as 8:34. The consistent use of Christ throughout the Bible is exactly in line with the limits found in the context of these verses. Saved people who are holding onto their sin cling to this sentence and believe the religious claim that they are positionally in Christ even though all of the evidence from God says they are not. Look at the next (related) sentence that says for thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Saved people who do not fit this sentence have the love of Jesus but can not claim the love of Christ. Please see the note for 8:35 under Christ for more details on this statement.
- Our First sentence says: Who shall separate us from the love of Christ?. People misquote this sentence by changing Christ to God.However, that is doctrinal error which denies the doctrine of the Trinity. In addition, our chapter and epistle make the doctrinal distinction between the two persons of the Trinity. Therefore, this change ignores contextual requirements. And, in particular, the prior sentence made this distinction doctrinally clear. Therefore, anyone who ignores this distinction is lying, even if they have been deceived and failed to verify their doctrine before passing it on.
- The notes for the prior sentence explain that there are saved people who have left their ongoing personal relationship with Christ.Therefore, no one else has separated them from the love of Christ but they did it to themselves.
- Our verse continues with: shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?.
- Notice that we now see actions done by others instead of people, or classes of people.
- Please see the notes, for these sentences in the detailed Study, for more details on this sentence on each of these words.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:36 is a quote of Psalm 44:22 and is given to support what Paul said in earlier verses. Please see the notes for 8:34 and 8:35 under Christ for more details.
8:37 starts with Nay. Starting in 8:31 Paul presents seven questions and here he is denying all of them. 8:37-39 is Paul's answer to each and every one of these questions. (Please follow this link to all of the Questions that Paul asks in this epistle.)
- Back in 8:16-17 Paul started talking about the children of God and what that really means. Religious men claim that we are 'positionally' the children of God but what Paul talks about from 8:16 through the end of Romans 8 does not match the actual experience of those who are 'positionally' the children of God while living for Hell.
- Next, the consistent use of Christ (by itself) throughout the Bible is that Christ (by itself) is used for blessings that are given to some saved people while those blessings are denied to other saved people. In particular, these blessings are denied to those who are 'positionally' the children of God while living for Hell.
- Next, the use of Christ (by itself) from 8:16 through 8:39 matches this Biblical use of the title of Christ (by itself) throughout the Bible. The blessings in this section are only experienced by some of the people who claim to be saved. All of these blessings are given here to encourage all saved people to abide in Christ.
- Paul ends this section with 8:39 where he tells us about the love of God, which is in Christ Jesus our Lord. He uses the phrase Christ Jesus our Lord specifically to let us know that the only way that we will experience the love of God is if we are saved and concentrating on spiritual maturity after our initial profession ()Christ Jesus) and we are obeying without question ()our Lord) and that this experience is available to all saved people ()Christ Jesus) but only if they do it God's way.
- There may be some who disagree with what I have just written but all who disagree should take an honest interpretation of the rest of this sentence. Those people who claim to be 'positionally saved' ()the children of God) while they live for Hell do not experience being more than conquerors through him that loved us.
- What's more, it is impossible for those people to experience being more than conquerors because it is through him and no one can get something through a person that they have no relationship with. On the other hand, it should be obvious to everyone that the better relationship that you have with a person, the more that you will get through them.
- There is absolutely no way that anyone can honestly interpret this sentence (and section) while claiming that these blessings are given from God to people who claim to be 'positionally saved' while they live for Hell and refuse to abide in Christ.
- Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.
8:38-39 is a single sentence that starts with For and gives the reason for what Paul said in the immediately prior sentence and what Paul has claimed from 8:16. Please see the note for 8:39 under Lord Jesus Christ for more details.

Our sentence starts with the phrase For I am persuaded. Many people fail to separate the definition of persuaded from the definition of prove.Paul can’t give absolute laws, which never change, and which prove that this is true. However, he is persuaded because of his personal experiences, some of which he put into his personal testimony.
Next, our sentence gives the phrase that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature. Please see the notes, for these sentences in the detailed Study, for more details on this sentence on each of these words.
Next, our sentence gives the phrase shall be able to separate us from the love of God. Please notice that Paul deliberately separates the love of God, in this sentence, from the love of Christ found in 8:35. And, where 8:35 listed actions by men, our current sentence lists more powerful beings and things.
Next, our sentence gives the phrase which is in Christ Jesus our Lord. This combination of titles, in this order, is very significant doctrinally and the notes for this sentence explains that significance.
Please see the notes, for these sentences in the detailed Study, for more details on this sentence.
Please see the Study called Significant Events in the New Testament for references to promises made in the New Testament outside of the Gospels.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

8:1-4: They that are in Christ, are free from condemnation.
8:5-12: What harm comes of the flesh.
8:13-18: and what good of the Spirit.
8:19-28: The glorious deliverance all things long for.
8:29-37: was beforehand decreed from God.
8:38-39: Nothing can sever us from his love.

C8-S1 (Verse 1) Conclusion based upon all said in all prior chapters.

There is therefore now no condemnation to them which are in Christ Jesus,
who walk not after the flesh,
but after the Spirit..

This sentence starts this chapter by telling us There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Notice that we are told right in the first sentence that this chapter is about how we walk.) We are also told that our walk is to be in Christ Jesus. (Please see the Study called Relational Prepositions for verses which use in Christ Jesus and which show the unique way that the Bible uses the word in when it comes to our personal relationship with God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.)

Please notice that our first phrase says to them which are in Christ Jesus. This phrase is used to separate those people who are in Christ Jesus from those people who are not in Christ Jesus. Since this epistle was written to saved people, and Paul already dealt with the difference between saved people and lost people, this chapter is talking about saved people who are in Christ Jesus versus saved people who are not in Christ Jesus.

Think about it. The immediately prior chapter was talking about saved people who thought that they were sanctified, and therefore, God had to give them all of the blessings of God, because they kept the Mosaic law. However, they did not receive the blessings because they did not truly fulfill God's requirements to receive the blessings. Likewise, there are people are saved but who are not in Christ Jesus.

Our sentence gives us a promise of no condemnation but this promise is only to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)

Part of the problem, why people think they have this promise but do not receive it, is due to a doctrine that denies the Trinity. People claim to believe in the Trinity, but don't consider how that affects the doctrine that they believe. Supposedly, the birthplace of Islam was among people who claimed to be saved but denied the Trinity. They were told that they had to hold to the doctrine of the Trinity in order to be true Christians, Islam claimed to believe in the same God but denied the Trinity, and many people switched because of that. We also have other religions which claim to believe the Bible but deny the Trinity and they get many Baptists to join their religion. Genesis 3:1 warns us Now the serpent was more subtil than any beast of the field which the LORD God had made. the serpent had the devil in him and Satan's ministers are just as subtil (2Corinthians 11:12-14). Both do not directly attack a true doctrine but use an indirect attack to get people to believe error that leads to denial of God's truth. When they are told the truth, many people who have accepted this type of error claim that it doesn't hurt, even though the Bible warns us A little leaven leaveneth the whole lump. (1Corinthians 5:6; Galatians 5:9).

God's truth is that all saved people have God's Holy Spirit in them and can not lose God's Holy Spirit no matter what they do. There is a sin unto death, but even that will not cause them to lose their salvation because they can not lose God's Holy Spirit. However, these subtil ministers of Satan have got people to switch Christ for God's Holy Spirit and to believe that we have Christ in us if we are saved and can not lose Christ. Christ is a role of the Son of God and this switching Christ for God's Holy Spirit is a subtil denial of the doctrine of the Trinity and that doctrinal error has led many people into a false belief. Further, while people claim that it is 'a minor difference that doesn't matter', the fact is that they will face the people who were martyred for this 'minor difference that doesn't matter' (Hebrews 12:1) when they get to the judgment seat of Christ. In addition, each person will personally answer to their God and Lord for the souls (Hebrews 12:1) of people who end up in Hell after accepting a false belief due to the influence of someone who claimed that their error was 'just a minor difference that doesn't matter'.

Reformers Unanimous has a book called 'Umbrella Fella' which does an excellent job of teaching that saved people who are in Christ are in a relationship with Him. As with any relationship, there will be times when things are better than other times. He will not leave us but He will not take away our free will. Therefore, even as saved people, we can walk away from our personal relationship with Him. (This is not the same thing as losing salvation.) When we choose to walk away from our personal relationship, we lose the blessings which come only through that relationship. The 'Umbrella Fella' book does an excellent job of teaching this Bible truth that our relationship, that the Bible calls in Christ, is conditional upon our maintaining it. It also does an excellent job of teaching that a saved person who is not in Christ does not lose their salvation, but does lose some of their blessings. This, of course, upsets the theology of people who believe that we have all of the blessings of God just because we 'said the Sinners' Prayer'. That belief is another form of legalism which replaces a lifetime of keeping the Mosaic Law with a one-time religious act. All of the prior comments, especially related to Chapter 7, should have dealt with that error sufficiently. As 'Umbrella Fella' teaches, a lot of the blessings for saved people are dependent upon our maintaining our personal relationship which the Bible calls being in Christ. The (minor) doctrinal difference between being in Christ and being in Christ Jesus is dealt with in the This verse within the Lord Jesus Christ Study.

Having said that, there is a problem with that book. While it did not explicitly say it, the book implied that our having Christ in us is not conditional even though the Bible provides the same evidence. We find several places in the Bible which make us having Christ in us and our being in Christ conditional. Saved people can, and do, destroy their relationship with Christ easier than they can destroy a marriage relationship. That is what people call backsliding. The truth is that the Bible uses the word in for when we are in a personal relationship with God and it doesn't matter if we are in Christ or if we have Christ in us. The Bible uses both phrases to describe the same personal relationship and our destroying that relationship does not make us lose our salvation.

This doctrinal basis is critical to properly understanding this chapter. This sentence starts the chapter and sets our the basic doctrine for the entire chapter. Our sentence directly links our walk to (are) our being in Christ. There are verses and sentences later in this chapter that 'good Godly KJV only Bible believing fundamental' people insist must be talking about lost people when those verses and sentences are actually talking about saved people who do not have Christ in them (they are backslid). Such insisting requires taking the verse / sentence out of context, which is a method of the devil which always leads to doctrinal error. The subtil ministers of Satan get this error into the beliefs of 'good Godly KJV only Bible believing fundamental' people so that they ignore the warning that is to them. After all, if the warning is to lost people then they don't have to personally worry about it. Thus, they accept error even while they convince themselves that 'they're OK'. Then they keep asking for prayer because of sickness and other 'attacks of Satan' and wonder 'Why Me?' I'm not saying that all problems are due to this error, only that some problems that good Godly KJV only Bible believing fundamental' people have are due to their own error but are blamed upon Satan. We must accept the truth that is in the Bible if we want to receive the blessings that the Bible says are dependent upon our accepting those truths.

It was important to start out properly identifying whom this sentence is talking about because of all of the doctrinal error which is believed by God's people about this sentence and chapter. Having pointed out that this sentence and chapter are not distinguishing between saved and lost but between saved peopled who are in Christ Jesus (maintaining their proper personal relationship with the Son of God) and those people who are not in Christ Jesus (are carnal saved people), we can now move onto the details of our sentence.

Our sentence explicitly says that our (saved peoples') having no condemnation is dependent upon our (which are) being in Christ Jesus and our sentence describes those people as people who walk not after the flesh, but after the Spirit. One of the reasons that people embrace doctrinal error about sentences / verses of this chapter is a belief that there is no condemnation for anyone who is saved. The Bible actually teaches differently but the simplest proof is that God does not kill someone for the sin unto death without first condemning them. The sin unto death is only applied to saved people in the Bible. Therefore, we need to understand the condemnation that applies to saved people if we are going to properly understand this sentence and chapter.

Please see the note for 2Corinthians 10:3-6 for the distinction between the Biblical phrases of: walk in the flesh, walk not after the flesh, walk in the Spirit, and walk after the Spirit.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Forms of the word condemnation occur 64 times in 62 verses of the Bible, 45 times in 43 verses of the New Testament and 7 times in Romans. Notice that almost 2/3 of the usages occur in the New Testament, which is dealing with the Church Age. Webster's 1828 dictionary defines condemnation as 'n. 1. the act of condemning; the judicial act of declaring one guilty, and dooming him to punishment. For the judgment was by one to condemnation. Romans 5. 2. the state of being condemned. Dost thou not fear God, seeing thou art in the same condemnation. Luke 23. 3. the cause or reason of a sentence of condemnation. John 3.'

Webster's 1828 dictionary defines condemn as 'v.t. L., to condemn, to disapprove, to doom, to devote. 1. to pronounce to be utterly wrong; to utter a sentence of disapprobation against; to censure; to blame. But the word often expresses more than censure or blame, and seems to include the idea of utter rejection; as, to condemn heretical opinions; to condemn ones conduct. We condemn mistakes with asperity, where we pass over sins with gentleness. 2. to determine or judge to be wrong, or guilty; to disallow; to disapprove. Beloved, if our heart condemn us not, we have confidence towards God. I John 3. 3. to witness against; to show or prove to be wrong, or guilty, by a contrary practice. The men of Nineveh shall rise in judgment with this generation, and shall condemn it. Matthew 12. 4. to pronounce to be guilty; to sentence to punishment; to utter sentence against judicially; to doom; opposed to acquit or absolve; with to before the penalty. The son of man shall be betrayed to the chief priests, and to the scribes, and they shall condemn him to death. Matthew 20. He that believeth on him is not condemned. John 3. 5. to doom or sentence to pay a fine; to fine. And the king of Egypt--condemned the land in a hundred talents of silver. 2 Chronicles 36. 6. to judge or pronounce to be unfit for use or service; as, the ship was condemned as not sea-worthy. to judge or pronounce to be forfeited; as, the ship and her cargo were condemned.'

Please notice that most of these definitions say that this is a 'judicial act'. Ask any government housing inspector and they will tell you that there is a major difference between a condemnation and the enforcement of that 'judicial act'. This is important because a lot of people have been convinced of the Biblical error that the only type of condemnation, in the Bible, is to send someone to Hell. The fact is that saved people don't go to Hell and yet there are several places where the Bible tells us that there is a condemnation which is applied to God's people. That is a separate 'judicial act' from the application, but because people connect the two, in their mind, and have been convinced that the only type of condemnation is sending someone to Hell, they have accepted the Biblical error that saved people can't have any condemnation. The end result is that God's people ignore Biblical warnings and end up receiving the very condemnation that they are sure can't be applied to them. The verses in Romans where we condemnation are:

2:1 explicitly tells all of us, especially the religious man which includes the saved, that we personally (thou) condemnest thyself when he doest the same things as he condemnest another person for doing.
5:16, 18 tells us that we were under condemnation when we were lost and got out of it only by the free gift which is by...Jesus Christ. Notice that even though the saved were under condemnation, they did not go to Hell because under condemnation, and the enforcement of under condemnation, are two separate acts.
Our current verse tells us that under there is no condemnation, but only to them which are in Christ Jesus. As explained elsewhere in this note, that requirement is in addition to being saved.
8:3condemned sin in the flesh but only for those saved people who walk not after the flesh, but after the Spirit. Since our walk does not determine if we are saved or not, and since this condemnation, is based upon our walk, this condemnation, can not be limited to the lost.
8:34 asks Who is he that condemneth? and basically lets us know that any condemnation of saved people, that comes from anyone other than God, will not be enforced. However, there can be no doubt that this condemnation is applied to saved people.
14:22 literally says Happy is he that condemneth not himself in that thing which he alloweth. The context makes it impossible for this sentence to be applied to anyone but the saved. It tells us that we can condemn ourselves.

Please remember that this epistle was written to saved people and what is said here applies to saved people. Please see the notes for each of the verses mentioned above for more details on how this word is used in each of these sentences.

The functional definition of the word walk is: 'taking small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Thus, our sentence tells us that God will not condemn us for the sins which we do as saved people, if we who walk not after the flesh, but after the Spirit.

So, realizing that, whether saved people are condemned or not is dependent upon their walk, we need to look at how the Bible uses the word walk. Forms of the word walk occur 413 times in 390 verses of the Bible, 113 times in 106 verses of the New Testament and, within Romans, in 6 verses. Webster's 1828 dictionary defines walk as: 'v.i. G., to full, to felt hats; a fuller; to stir, to be agitated, to rove, to travel, to wander, to roll. Our ancestors appropriated the verb to moving on the feet, and the word is peculiarly expressive of that rolling or wagging motion which marks the walk of clownish people. 1. to move slowly on the feet; to step slowly along; to advance by steps moderately repeated; as animals. Walking in men differs from running only in the rapidity and length of the steps; but in quadrupeds, the motion or order of the feet is sometimes changed. At the end of twelve months, he walked in the palace of the kingdom of Babylon. Daniel 4. When Peter had come down out of the ship, he walked on the water, to go to Jesus. Matthew 14. 2. to move or go on the feet for exercise or amusement. Hundreds of students daily walk on Downing terrace in Cambridge. 3. to appear, as a specter. The spirits of the dead may walk again. 4. to act on any occasion. Do you think is walk in any plot? 5. to be in motion, as a clamorous tngue. Her tongue did walk in foul reproach. 6. to act or move on the feet in sleep. When was it she last walked? But this is unusual. When we speak of noctambulation, we say, to walk in sleep. 7. to range; to be stirring. Affairs that walk, as they say spirits do at midnight. Unusual. 8. to move off; to depart. When he comes forth he will make their cows and garr and walk. Not elegant. 9. In Scripture, to live and act or behave; to pursue a particular course of life. Towalk with God, to live in obedience to his commands, and have communion with him. Genesis 5. Towalk in darkness, to live in ignorance, error and sin, without comfort. 1 John 1. Towalk in the light, to live in the practice of religion, and to enjoy its consolations. 1 John 1. Towalk by faith, to live in the firm belief of the gospel and its promises, and to rely on Christ for salvation. 2 Corinthi and 5. Towalk through the fire, to be exercised with severe afflictions. Isaiah 43. Towalk after the flesh, to indulge sensual appetites, and to live in sin. Romans 8. Towalk after the Spirit, to be guided by the counsels and influences of the Spirit and by the word of God, and to live a life of holy deportment. Towalk in the flesh, to live this natural life, which is subject to infirmities and calamities. 2 Corinthi and 10. Towalk in, to enter, as a house. Walk in, gentlemen.

WALK, v.t. wauk. 1. to pass through or upon; as, to walk the streets. this is elliptical for to walk in or through the street. 2. to cause to walk or step slowly; to lead, drive or ride with a slow pace. He found the road so bad he was obliged to walk his horse. the coachman walked his horses from Woodbridge to Princeton.

WALK, n. Wauk. 1. the act of walking; the act of moving on the feet with a slow pace. 2. the act of walking for air or exercise; as a mourning walk; an evening walk. 3. Manner of walking; gait; step. We often know a person in a distant apartment by his walk. 4. Length of way or circuit through which one walks; or a place for walking; as a long walk; a short walk. the gardens of the Tuilerie and of the Luxemburgh are very pleasant walks. 5. An avenue set with trees. 6. Way; road; range; place of wandering. The mountains are his walks. The starry walks above. 7. Region; space. He opened a boundless walk for his imagination. 8. Course of life or pursuit. this is not within the walk of the historian. 9. the slowest pace of a horse, ox or other quadruped. 10. A fish. A mistake for whelk. 11. In the West Indies, a plantation of canes, etc. A sheep walk, so called, is high and dry land where sheep pasture'.

Notice that we have more than one definition and several applications of each definition. However, all of these, with the exception of the application by spirits, are talking about an orderly repeated physical movement which is supposed to accomplish a purpose, or is talking about the way that such physical movement is to be done. Thus, the primary physical movement that we all think of is repeated movement of our feet to get from one place to another, but the start of the definition also included other repeated physical motions which were to accomplish a purpose. We also see spirits imitating the physical motions and they also are seeking to accomplish a purpose. We also see that walk is used for the guide of the physical movement, such as a sidewalk or the other examples provided in the dictionary. Thus, we see the physical movement, which is what is most noticed and first thought of when people see this word, but we also see a purpose and plan which is a required integral part of the movement. We also see walk is used for the purpose and plan without the physical movement (suck as a walkway), which indicated that the purpose and plan are actually the more important part of the proper definition of walk, even though it is not what most people first think of when they see this word.

Now we come back to our sentence and we see a doctrinal difference made between walk...after the flesh and walk after the spirit. Therefore, the purpose and plan (what our walk follows) is the critical distinction within our sentence. We also see in this sentence, and the chapter which it introduces, that our walk requires repeated physical movement. Thus, people who sit on their 'blessed assurance' in church and never do anything are not walking. Also, those who do not have regular repeated movement, but only sporadically move, are not walking. Further, those people who are not following a purpose and plan are not walking. Of course, according to our sentence, them which are in Christ Jesus are following God's purpose and plan which Christ Jesus personalizes for each person who is in Christ Jesus, and that is passed to each person through God's Spirit. (Please see the Study called Relational Prepositions for more verses which use in with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.)

Having dealt with the definition of walk, and the use of this word in our current sentence, we can look at how it is used in other sentences within Romans. Forms of the word walk occurs 413 times in 390 verses of the Bible, 113 times in 106 verses of the New Testament and in 6 verses of Romans. The detailed use is in the note for each sentence, but a summary of each usage is:.

4:12 tells us that Abraham is our spiritual father (we are saved by his type of faith) if we also walk in the steps of that faith of our father Abraham.
6:4 tells us that our baptism was a declaration of our intention to walk in newness of life like the resurrected Christ did.
8:1 and 8:4 (in this chapter) tell us that our walk proves our talk and will result in reward or punishment at the Judgment Seat of Christ.
13:13 tells us Let us walk honestly, as in the day...But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. It summarizes what this epistle means by walk. That is, our walk after the flesh will fulfil the lusts thereof. However, our walk after the Spirit will require each of us to personally (ye) put...on the Lord Jesus Christ.
14:15 tells us But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. It tells us that our walk is not to grieve our brother. If God allows us to do something, but does not command us to do it, that our brother believes is sinful then we are not to do that thing so long as there is any possibility that our brother can find out about it. This is not to let them control our life, but to avoid encouraging a brother to do something that he believes is sinful.

With the notes above for verses in Romans which use walk, I just tied the detailed use of walk in this verse to the use of walk in the last verse in Romans. In so doing, I implied that all which is in-between these two verses provides details which show that the two verses say the same doctrine but say it different ways. I believe that as we go through those chapters, sentences and verses that the reader will see that my claims are true. However, before moving on to those sentences, I will deal with two more words important to this sentence. They are Spirit and flesh, which are the two opposing things that we can walk after.

Please notice that Spirit is capitalized, which means this is God's Holy Spirit. how this verse uses Spirit is covered in the This verse within the Word Study on Spirit. That Study has all of the verses in the Bible which use Spirit. In Romans, spirit is used in 1:4, 9; 2:29; 7:6; 8:1-2, 4-5, 9-11, 13-16, 23, 26-27; 11:8; 12:11; 15:19, 30. Notice that the majority of uses are here in this chapter.

Our sentence pretty much indicates that if we do not walk after the Spirit then we will walk after the flesh. Forms of flesh occur 420 times in 369 verses of the Bible, 149 times in 128 verses of the New Testament and, within Romans, we find flesh in 1:3; 2:28; 3:20; 4:1; 6:19; 7:5, 18, 25; 8:1, 3-5, 8-9, 12-13; 9:3, 5, 8; 11:14; 13:14; 14:21. As with the use of Spirit, we again we find the majority of use in Chapter 7 and in this chapter. Chapter 7 explained how the religious (saved or not saved) is controlled by the flesh through sin using religious law. The epistle to the Galatians was written to saved people who wanted to go back to being sanctified by fleshly works of religion (the Law). Our current chapter of Romans tells us the difference of people who walk not after the flesh and those who walk after the Spirit. This is a critical theme to keep in mind as we go through this chapter because there is a lot of erroneous doctrine that is based upon verses in this chapter where someone ignores this stated theme.

Please also see the notes for 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

Webster's 1828 dictionary defines flesh as 'n. I know not the primary sense; it may be soft. 1. A compound substance forming a large part of an animal, consisting of the softer solids, as distinguished from the bones and the fluids. Under the general appellation of flesh, we include the muscles, fat, glands etc., which invest the bones and are covered with the skin. It is sometimes restricted to the muscles. 2. Animal food, in distinction from vegetable. Flesh without being qualified with acids, is too alkalescent a diet. 3. the body of beasts and fowls used as food, distinct from fish. In Lent, the Catholics abstain from flesh, but eat fish. 4. the body, as distinguished from the soul. As If this flesh, which walls about our life, Were brass impregnable. 5. Animal nature; animals of all kinds. The end of all flesh is come before me. Gen. 6. 6. Men in general; mankind. My spirit shall not always strive with man, for that he also is flesh. Gen. 6. 7. Human nature. The word was made flesh, and dwelt among us. John 1. 8. Carnality; corporeal appetites. Fasting serves to mortify the flesh. The flesh lusteth against the spirit. Gal. 5. 9. A carnal state; a state of unrenewed nature. They that are in the flesh cannot please God. Rom. 8. 10. the corruptible body of man, or corrupt nature. Flesh and blood cannot inherit the kingdom of God. 1Cor. 15. 11. the present life; the state of existence in this world. Toabide in the flesh is more needful for you. Phil. 1. 12. Legal righteousness, and ceremonial services. What shall we then say that Abraham, our father as pertaining to the flesh, hath found? Rom. 4. Gal. 3. 13. Kindred; stock; family. He is our brother, and our flesh. Gen. 37. 14. In botany, the soft pulpy substance of fruit; also, that part of a root, fruit, etc., which is fit to be eaten. One flesh, denotes intimate relation. to be one flesh is to be closely united, as in marriage. Gen. 2. Eph. 5. After the flesh, according to outward appearances, John 8: Or according to the common powers of nature. Gal. 4.: Or according to sinful lusts and inclinations. Rom. 8. An arm of flesh, human strength or aid.

FLESH, v.t. 1. to initiate; a sportsman's use of the word, from the practice of training hawks and dogs by feeding them with the first game they take or other flesh. 2. to harden; to accustom; to establish in any practice, as dogs by often feeding on anything. Men fleshed in cruelty; women fleshed in malice. 3. to glut; to satiate. The wild dog Shall flesh his tooth on every innocent.'

If the reader really looks at the definitions above, they will see conflict between the various definitions used by man for this word. In Romans the word flesh is used for 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. We can not hold unto this flesh even though it wants to last as long as it can. Our soul and spirit will continue even after being separated from this flesh, but our flesh motivates us to do things against the long-term good of our soul and spirit on the slimmest hope of preserving our flesh for just an instant longer. Our sentence and chapter tells us to suppress the desires of our flesh when they are in conflict with directions from God's holy Spirit.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. Ro 4:7-8; 5:1; 7:17,20; Isa 54:17; Joh 3:18-19; 5:24; Ga 3:13 in. Ro 16:7; Joh 14:20; 15:4; 1Co 1:30; 15:22; 2Co 5:17; 12:2; Ga 3:28; Php 3:9 exp: Ga 6:15; Eph 2:13; 1Pe 5:14. who. Ro 8:4,14; Ga 5:16,25; Tit 2:11-14 exp: Ro 8:33-34. General references. exp: Ge 5:22.'.

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C8-S2 (Verse 2) First reason there is no condemnation to them which are in Christ Jesus:
For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

This sentence tells us that there is a law of the Spirit of life in Christ Jesus. Please see the note for This verse in the Lord Jesus Christ Study about why Christ Jesus is used here instead of Jesus Christ. Please see the Study called Relational Prepositions for verses which use in Christ Jesus and which show the unique way that the Bible uses the word in when it comes to our personal relationship with God. (Please also see the explanation at the top of the page that is reached By this link.) how this verse uses Spirit is covered in the This verse within the Word Study of Spirit. That Study has all of the verses in the Bible which use Spirit.

Our sentence is a promise that we can be made free from the law of sin and death. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, we must obey the law of the Spirit of life in Christ Jesus. Now, many saved people believe this phrase has a different doctrinal meaning than it truly has. And, when they do not receive the promise, Satan tries to convince them that God's promises, in the Bible, are not reliable. However, the true problem is that they are not truly fulfilling the requirementrequrement of God to receive the promise, even though they believe they are fulfilling God's requirement. Therefore, the only solution is to teach them the true doctrine of the Bible. And, that is what the can be done by understanding the rest of this note along with the associated notes which are reached by using the links provided.

This sentence involves many doctrines which are dealt with in other places of this epistle and throughout the New Testament and the Bible. In order to properly interpret it we need to consider the context, including all that God says elsewhere. Our God does not change (Malachi 3:6; Hebrews 13:8). Therefore, what God says does not change and we find the same things said multiple places in the Bible. Also, 1Corinthians 2:12-13 tells us Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. As that chapter explains to carnal saved people, spiritual babes ignore context while the spiritually mature person compares spiritual things with spiritual because the way that we know we have the right interpretation is when what we interpret one passage to say matches every other place that the Bible talks about the subject. The primary problem that the carnal saved person in Corinth had, and that spiritual babes still have, is divisions caused by the belief that what they understood their favorite preacher to say can correct God's inerrant written Word. Those people who want to avoid such errors find every place that God's word talks about a subject and makes sure that their interpretation matches all of them.

I would remind the reader that the name of Jesus appears 983 times in the Bible and all but 3 are talking about the Son of God in human flesh. People in the early church ignored those 2 places where the Bible taught differently and emphasized that the Bible use Jesus for the Son of God in over 980 verses. From there they emphasized His God nature and downplayed His human mature until they were denying His human nature. Correcting that doctrinal err is why John said that he wrote 1John and 2John. Further, John called the people teaching this doctrinal error antichrists. If we want to avoid God calling us antichrists then we need to be sure that our doctrine matches what is found in every place within the Bible and not just what matches most places. What matches most places is the major application, not the interpretation. Thus, saying that Jesus is the Son of God is the major application while saying that Jesus is the name of a literal physical man is the correct interpretation. Therefore, the true major application is that Jesus is the Son of God in human flesh and every place that we see the name of Jesus is used we look for doctrine about the humanity of the Son of God. Likewise, we need to do the same thing with the words and doctrines found in this sentence.

Returning to the immediate context of this sentence, we see that it starts with For. The next three sentences also start with For and then sentence after that started with Because and the sentence after that starts with So then. What we have here is the first sentence of this chapter giving us a conclusion (There is therefore now) based upon all of the prior chapters, which is followed by 5 reasons, 4 of which affect our future (For) and one is in our past (Because), followed by a summary conclusion (So then) which springs us into a set of instructions on how we are to live differently (But) from the people who were discussed in the first 7 chapters of this epistle.

Hopefully people followed that. Forthose who had difficulty it is simple. That was a technical statement which says that Paul is going to start telling us how we have to live differently that sinful people live. Paul discussed sinful people and their lifestyle s in the first 7 chapters of this epistle. He is currently giving us a bunch of reasons why we have to be different and then he will tell us how to be different.

As explained in the This verse in the Lord Jesus Christ Study, Christ Jesus is used differently than Jesus Christ is used within the Bible. Both tells us about things that the Son of God gives us through His roles as Jesus and as Christ, but the Bible uses Christ Jesus specifically when it is making a doctrinal statement about things given only to saved people which require spiritual maturity after our initial profession in order to receive them and where the emphasis is put upon the spiritual maturity. Saved people do not receive these things unless they mature spiritually after their initial profession of salvation. (This is true for every place that the Bible uses Christ Jesus).

Particular to this sentence we learn that saved people are not personally made...free from the law of sin and death unless they spiritually mature after their initial profession. In addition, increased freedom from the law of sin and death requires increased spiritual maturity which comes from increased submitting to the law of the Spirit of life in Christ Jesus. Further, this particular promise is different from what the Son of God provides in general to all people and to all saved people. The next sentence deals with that, since it uses Son. (Please see the note for 8:3 in the Lord Jesus Christ Study for more about what God's Son provides to everyone).

Again, the proper interpretation of the Bible requires laws which are as exact and precise as any laws of math. The context of this sentence and chapter make it clear that God wants saved people to live differently than lost people live. This particular sentence gives a promise of increasing help for those saved people who are willing to increase their personal submission to the law of the Spirit of life in Christ Jesus and denies that help to saved people who refuse to submit to the law of the Spirit of life in Christ Jesus.

Sinful religious people tell us that there are no laws, in the New Testament, which apply to the saved. However, this sentence proves them wrong when it tells us there is a law of the Spirit of life in Christ Jesus which we are to obey is we want to be free from the law of sin and death. Since this is a law in the Bible, it has been established by God and is more reliable than the 'Law of Gravity '. (Since Creation will be destroyed and replaced, but God's Word will not be replaced, laws of the Bible are more reliable than laws of Creation.) In addition, this verse starts with For, which means it gives the reason for what Paul claimed in 8:1. This verse also tells us that there is a law of sin and death and the only way to get out from the law of sin and death is to get into Christ Jesus and obey the law of the Spirit of life in Christ Jesus.

Since salvation is God's life in us, we are also supposed to be in Him (in Christ Jesus). Since we were not in Christ Jesus before our salvation, being put in Christ Jesus should change our walk in this world. However, God gives us a free will and will not take it away. That means God will not force us to change. Those who just say a prayer (or some other religious activity) and don't agree to an ongoing relationship with Him (being in Christ Jesus), God does not save. Therefore, if we truly received Biblical salvation, we agreed to this relationship, which puts us in Christ Jesus and changes our walk in this world. Since this epistle is written to those who are beloved of God, called to be saints (Romans 1:7), this chapter assumes the reader is saved and willing to receive the subject matter which is introduced in these first two sentences of Romans 8.

The message of this verse is that we are made free from the law of sin and death only by being put under the law of the Spirit of life in Christ Jesus. Think about it. There is no place that you can go on this world where you are not under some law of man. Even in the middle of the ocean or in Antarctica, you are still under international law. There might be some question about the enforcement, but there is no question about there being a law. Those who truly doubt God's ability to enforce His Law don't get saved. Those who claim to be saved while also claiming to doubt God's ability to enforce His Law have believed a lie for the short time because if they truly doubted, they would not have put themselves under the authority of a law they honestly thought could not be enforced.

When we travel from one country to another we do not go to some place where there is no law but we go from where one set of laws is enforced to a place where another set of laws are enforced. Likewise, when we get saved, the God Who says Let all things be done decently and in order (1Corinthians 14:40) would not remove us from the law of sin and death and put us under the non-order of no law but would do as this verse tells us and put us under another law. We also see this in 1John 3:8 which tells us He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. the phrase He that committeth sin is talking about someone who is still under the law of sin and death (which applies to those following the devil) because 1John tells us for the devil sinneth from the beginning. Also, the second sentence of 1John 3:8 requires the Son of God to remove the saved from the works of the devil before He destroys those works of the devil so that He doesn't destroy the saved along with the works of the devil.

We know that the context of 1John 3 is the Law we were removed from because 1John 3:4 tells us Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. Romans 7 tells us that we were taken out from being under the law. Therefore, we can not transgresseth also the law. We see this explained more in 1John 3:9 which tells us Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. the simplest phrase in this verse to understand is ..because he is born of God. When we are born of God, God makes us free from the law of sin and death by removing us from it and placing us under another law. Therefore, we have 'diplomatic immunity' from the law of sin and death and can not transgresseth also the law because we are not under it.

A Chinese Ambassador can not transgress U.S. law because he has diplomatic immunity to it and U.S. law has no power over him. The U.S. can not send him to jail even for mass-murder, they can only kick him out of the country. However, Chinese law can punish him. So since we have diplomatic immunity from the law of sin and death, we cannot sin because sin is the transgression of the law (the law of sin and death). However, we are not without law but are removed from the law of sin and death by being put under the law of the Spirit of life in Christ Jesus. That means we can be punished (receive condemnation) by the law of the Spirit of life in Christ Jesus. The rest of this chapter is explaining how we are to act under the law of the Spirit of life in Christ Jesus so that we can avoid condemnation by it. God changed the law we were under so that we would produce the fruit of a changed life. Our failure to produce God's fruit is what brings us condemnation under the law of the Spirit of life in Christ Jesus.

The theme of a changed life started at the beginning of this epistle. Read Romans 1:1-7 and all associated notes. Those verses and notes make it clear that a changed life is a major theme of this entire epistle. If we review all that is in the first 6 chapters we see how we are told that we must have a changed life and how we are told that many different ways and for many different reasons. Then chapter 7 told us about the Law we were removed fRomans how we were removed and why we wanted to be removed. 7:4 told us that God made us dead to the law so that we should bring forth fruit unto God. As pointed out in the note for that verse, if we are not going to bring forth fruit unto God then He has not reason to free us from the Law.

To finish up this note we will return to the words mentioned at the beginning of this note. Each of them had a link to another note where the doctrinal usage of the word, according to the Bible, is presented. Here we will deal with the application of those definitions within this sentence.

Sin is defined as 'A violation of God's Law per 1John 3:4. This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have. The emphasis is on what God's Word says and not on what anyone else claims that it says.' We have said repeatedly that all sin is addictive. Our sentence says that there is a law of sin and death and the prior chapter told us how sin forced us to 'violate God's Law'. However, our current sentence tells us that so long as we submit to the law of the Spirit of life in Christ Jesus, it will overcome the law of sin and death and, thereby, remove the control and addiction of the law of sin and death.
Death is defined as 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Death is also used for the one-time point when the soul and spirit are forced to leave the corrupted body but, at least in the Bible, the entire process is assumed to be understood even while highlighting the ultimate point of victory for the process.' Within our sentence we see death joined to sin. While the law of the Spirit of life in Christ Jesus can not undo all of the corruption to our physical body, it can undo the corruption to our spirit and soul. In addition, it can also slow down the physical corruption due to death and can even, at least for a short time, reverse that corruption.
Law was dealt with in the prior chapter and is included here as a conclusion of that chapter because this sentence starts with For and gives the first reason for the prior sentence which starts with There is therefore now. Please see the prior chapter for more details.
Spirit is God's Holy Spirit and is dealt with in the Word Study on Spirit. Only God can overcome the law of sin and death.. Our sentence tells us that we must allow God's Spirit to apply His law of life to our life in order for us to become free of the law of sin and death and the consequences of that law.
Christ Jesus is the specific roles of the Son of God involved in making us personally free of the law of sin and death.
in is used in the Bible to identify our personal relationship with God. According to our sentence, we are made...free from the law of sin and death only so long as we do our part to remain in this personal relationship.
For tells us that this is the first reason there is no condemnation to them which are in Christ Jesus. However, within these reasons, we see For and Because both used to tell us a reason. For is used to tell a future reason and Because is used to tell a past reason. Our obeying the law of the Spirit of life in Christ Jesus is in the future of when Paul wrote this epistle. When we do not obey, we remove this reason for God saying no condemnation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. Ro 3:27; Joh 8:36 Spirit. Ro 8:10-11; Joh 4:10,14; 6:63; 7:38-39; 1Co 15:45; 2Co 3:6; Re 11:11; 22:1 hath. Ro 6:18,22; Ps 51:12; Joh 8:32; 2Co 3:17; Ga 2:19; 5:1 from. Ro 5:21; 7:21,24-25 General references. exp: Job 33:4; Joh 8:36.'.

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C8-S3 (Verse 3-4) Second reason there is no condemnation to them which are in Christ Jesus.

Equivalent Section: God's Son did what the Mosaic Law could not do.

For what the law could not do,
in that it was weak through the flesh,
God sending his own Son in the likeness of sinful flesh,
and for sin,
condemned sin in the flesh:.

Equivalent Section: God's Son made it possible for righteousness of the Law to be fulfilled in us.

That the righteousness of the law might be fulfilled in us,
who walk not after the flesh,
but after the Spirit..

This sentence is comprised of two verses which tells us that what the Mosaic Law could not do, God's Son did. However, we have to walk not after the flesh, but after the Spirit if we want those results in our personal life. This is the exact same wording as God used in 8:1. There we were told that doing that required us to be in Christ Jesus. Therefore, God's plan for replacing the Mosaic Law includes a requirement for us to allow God's Son to teach us how to have the character of God and become the sons of God.

Our sentence is a promise that the righteousness of the law might be fulfilled in us. {Please pay attention to the word might.} (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, our sentence also tells us that we must walk not after the flesh, but after the Spirit if we want to receive this promise.

Please notice a couple of very specific differences between this sentence and the prior which have doctrinal significance. First the prior sentence used Christ Jesus while this sentence uses Son. The promises of the prior sentence were limited to them which are in Christ Jesus while this sentence does not have those limits. Second, please notice that the prior sentence said hath while this sentence says might. The Son provided the possibility but we must maintain our part of the personal relationship with God that is in Christ Jesus for the possibility to become a reality.

Our current sentence tells us what the law could not do and how God fixed that with a replacement plan. No valid law is a respecter of persons (Acts 10:34; Deuteronomy 10:17; 16:19; 2Chronicles 19:7; Job 34:19; Psalms 82:1-2; Matthew 22:16; Luke 20:21; Romans 2:11; Galatians 2:6; Ephesians 6:9; Colossians 3:11, 25; James 2:4, 9; 1Peter 1:17). Thus, the replacement for the Mosaic Law can not be a respecter of persons. That is, while the replacement plan includes a requirement that we have a personal relationship with God that is in Christ Jesus, the plan itself in non-personal. Anyone can accept God's plan of salvation, just like anyone can get married according to the provision of the law. In both cases the generic plan creates a personal relationship whereby the people within it have personal rights and responsibilities, but the pl and themselves are not personal. This distinction is important because Satan uses religious people to confuse the two. Religious people try to make God's plan personal and/or they try to make the relationship non-personal. While the other sentences in this part of the chapter are talking about the personal relationship, our current sentence is talking about the non-personal plan that God created to replace a non-personal Mosaic Law.

The Second Equivalent Section tells us God's plan That the righteousness of the law might be fulfilled in us. The First Equivalent Section tells us that the Mosaic law could not do (provide this righteousness) in that it was weak through the flesh. in this sentence we see the problem with all religious law and why no religious law can provide righteousness. All religious laws are weak through the flesh because we are supposed to keep then while we are in our flesh. However, we just finished Chapter 7 where we were told that our flesh could not keep all of the law and that sin is used that fact to condemn us.

While I am sure that there are people who will (want to) argue this point, they can not argue against this point until they first show a non-Biblical religious law that has no fleshly component. We have a universal truth that 'All things are as weak as their weakest component.' We just saw the conclusion of the prior chapter where Paul said For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. [7:18]. While we have not yet gone through the structural analysis of this sentence, we can see how religious law fails because of the fleshly component even while we are just looking at the context and words involved in this sentence.

OK. Because of the weakness of our flesh, we could not keep all of the law all of the time and sin is used the law to condemn us. Every place in this epistle where some form of the word condemn is used, it is God's people who are condemned. As pointed out in that note, condemn is a legal action which is separate from enforcing the consequence of the condemnation.

We saw in the last chapter that Paul used sin for that part of our fleshly nature that uses addiction to force us to do things which are against God's law and that are against the part of us that wants to obey God's law. God acknowledged the condemnation from our sin, but delayed the enforcement of that condemnation, while He provided an alternative to the law, which is what our Second Equivalent Section describes. God's plan, in our Second Equivalent Section, actually allows for the removal of the condemnation. Therefore, those people who actually do God's plan never have to suffered the enforcement of the condemnation.

in this sentence we see that God condemned sin in the flesh. You see, God not only removed the consequence of the condemnation, but God turned it back on sin. Sin promises pleasure but uses the corruption of death to corrupt and destroy our flesh. Our body is the part of our flesh that people see. God promises a new body to His people and tells them to not worry about their body displaying the true results of sin. Thus, our corrupt bodies are used to condemned sin in the flesh and reveal it to be the lie that it really is. All we have to do is put the results of smoking for 30 years next to cigarette ads. Fools ignore the evidence provided by God but wise men pay attention and turn from sin. God does a similar thing with sinful thoughts, sinful emotions and sinful decisions of our will. Forexample, God's Word warns us against anger and doctors are now providing scientific studies which prove that anger destroys our health and lives. Thus, God uses our flesh to reveal the true results of sin and thereby condemned sin in the flesh.

God revealed sin to be the lie that it was. Our previous chapter told us that sin is used the law to condemn man. As with everything else, sin promised that keeping religious laws would provide the righteousness required for salvation, but it delivered condemnation instead.

Because of the weakness built into all fleshly religious law, and because many religions claim that their laws provide salvation, but do not because they can not provide the required righteousness, all of those religious laws are proven to be unrighteous lies. We must be righteous if we want to avoid the condemnation which comes from the law.

Our sentence tells us that the righteousness of the Law was provided by God's Son to those people who follow God's replacement plan. That plan requires people to walk not after the flesh, but after the Spirit. Keeping religious rules is walking after the flesh. Obeying personal commands and directions from God's Holy Spirit is walking after the Spirit.

We have gone through the context for this sentence and through the meanings of various words used in this sentence along with how those words are used. (More details on the meanings of the words are provided below.) We now need to put it all together by looking at the structure of the sentence.

Our sentence starts out with For and gives the second reason there is no condemnation to them which are in Christ Jesus. We see this in the two Equivalent Sections of this sentence. The First Equivalent Section tells us what the law could not do, and we covered all of the details of this Equivalent Section except discuss how God's Son did what He did. Those details are in the note for this verse in the Lord Jesus Christ Study. However, in this Equivalent Section we see the lie of sin in that keeping religious laws did not provide the righteousness that we needed but provided condemnation instead.

Now we come to our Second Equivalent Section and are told that we can have the righteousness that we need, and can have no condemnation, if we follow God's replacement plan. That replacement plan is that God will give us the righteousness of His Son but only if we walk not after the flesh, but after the Spirit. We already saw in 8:1 that this requires us to remain in Christ Jesus. Further, the next couple of sentences tell us how this plan is applied to our personal life. However, our current sentence is only dealing with the plan itself. The plan must be non-personal just like the law was. Anyone can follow God's plan but only those people who do follow it get the results of it.

Religious law required us to walk after the flesh and sin uses the weakness of the flesh to bring condemnation instead of righteousness. God's replacement plan requires us to walk after the Spirit and provides the righteousness of God's Son to those who follow God's replacement plan. Not only is sin unable to condemn God's Son, but our sentence tells us that God's Son turned it around and condemned sin in the flesh.

Please see the note for Romans 14:2 for links to every verse, in Romans, which uses the word weak along with a short note for each and the definition from Webster's 1828. Please also see the note for 1Corinthians C4S12 about this word. The functional definition is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft. 1. Having little physical strength; feeble'.

Please see the note for Matthew 7:24-25 about the word liken. The functional definition for this word is: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

Please see the note for 8:1 about the word condemn. Every place in this epistle where some form of the word condemn is used, it is God's people who are condemned. As pointed out in that note, condemn is a legal action which is separate from enforcing the consequence of the condemnation. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

The note for Romans 1:18-19 provides links to the 50 times in 41 verses of this epistle that forms of the word righteous are used. Please also see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Philippians 1:9-11; James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the notes for Romans 3:5 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. The note for Romans 1:29 is part of the summary of chapter 1. That note provides the definition from Webster's 1828 and shows the relationship between unrighteousness and several other sins.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'.

Please see the note for Romans C8S1 as Ephesians C4S1 about the word walk. The functional definition is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For what. Ro 3:20; 7:5-11; Ac 13:39; Ga 3:21; Heb 7:18-19; 10:1-10,14 God. Ro 8:32; Joh 3:14-17; Ga 4:4-5; 1Jo 4:10-14 exp: 1Ti 3:16. in the. Ro 9:3; Mr 15:27-28; Joh 9:24 exp: Php 2:7. Forsin. or, by a sacrifice for sin. 2Co 5:21; Ga 3:13 condemned. Ro 6:6; 1Pe 2:24; 4:1-2 General references. exp: Ex 40:12; Le 14:19,30; 16:5,23; Ro 3:28.
That. Ga 5:22-24; Eph 5:26-27; Col 1:22; Heb 12:23; 1Jo 3:2; Jude 1:24; Re 14:5 exp: 2Pe 2:10. who. Ro 8:1'.

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C8-S4 (Verse 5) Third reason there is no condemnation to them which are in Christ Jesus.

First Step: Obey fleshly authority.

For they that are after the flesh do mind the things of the flesh;.

Second Step: obey spiritual authority.

but they that are after the Spirit the things of the Spirit..

This sentence tells us they that are after (walk after or follow) the flesh do mind the things of the flesh. Mind means think about and obey. As RU teaches, 'Before I ever done it I thunk it '. Our sentence continues with but they that are after the Spirit the things of the Spirit. Our sentence makes it clear that these are two different things. When we claim one thing and do something else, we are liars (James 2). People who claim to be spiritual, while spending all of their time worrying about keeping fleshly religious rules, are liars even if they don't realize it.

This sentence starts with For and gives us the third reason why Paul said what he did at the start of this chapter but it also gives us a reason why God gave us a replacement for the law, which the immediately prior sentence tells us. As we have seen starting at the beginning of Chapter 7, keeping religious laws is done in our flesh. Unfortunately, a lot of people never go beyond the fleshly authority to think about the spiritual authority behind them. Those people who do think about the spiritual usually don't spend a lot of time on the spiritual, and this is especially true when the religious leaders tell them they don't have to worry about the spiritual so long as they keep the religious rules.

God originally created the Mosaic law to teach people spiritual principles. But most of them didn't go beyond keeping fleshly religious laws and, therefore, believed the liars who claimed to do so and to represent God. These liars did think about spiritual things but the spirits that they were following were devils. They got the people to sin and, as explained previously in Romans, sin is used the law to condemn God's people. Therefore, God came up with a replacement to the law, as explained in the prior sentence, and that replacement included a personal relationship with God that is in Christ Jesus. Since this personal relationship is spiritual, it requires us to mind...the things of the Spirit. Thus, we have a reason why God replaced the law, as our prior sentence told us, and we have a reason why there is no condemnation to them which are in Christ Jesus. However, as our sentence tells us, we must take the next step and go beyond minding the things of the flesh to mind the things of the Spirit or we can not walk after the Spirit and be in Christ Jesus.

Please notice that this is a capitalized Spirit. This means the person of God's Holy Spirit. However, our sentence does not tell us to mind the Spirit but tells us to mind the things of the Spirit. That means to pay attention to what the Spirit gives us from Christ Jesus. There is a religious doctrine that teaches people to pay attention to the Spirit and ignore what comes from Christ Jesus. It is never right to pay so much attention to a messenger that you ignore the message and, by extension, ignore the one who sent the message. The things of the Spirit are the things which come from Christ Jesus and teach us about the character of our God. Christ Jesus teaches us these things, and God's Holy Spirit does not. By getting people to concentrate on the messenger instead of on the things of the Spirit, these religious leaders keep people from learning the true character of our God and then can switch the spirit giving directions to God's people. 1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. the note in the Book Study on 1John provides more detail, but this sentence tells us the try the spirits in order to identify false prophets (false teachers). It does not tell us to try the man or his doctrine. However, in order to try the spirits we need to know the difference between the character of our God and the character of false spirits. That is what the things of the Spirit teaches us and that is why we need to pay attention to the things of the Spirit and not concentrate on the Spirit so much that we ignore the things of the Spirit.

Once more we see that the details of what God's Word says are important and can make a significant doctrinal difference. All through the Bible we read how creatures (people, serpents, etc) that are directed by Satan are subtil. This allows them to lead people into error by changing 'a little thing' and convincing people that 'it doesn't matter'. As the saying goes: 'The devil is in the details' and he changes those 'details'. That is why God's people need to be very careful about every little detail of God's Word. As said before, God's Word is as precise as the rules of math, if not more so, and we can be led into error by ignoring 'details'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For they. Ro 8:12-13; Joh 3:6; 1Co 15:48; 2Co 10:3; 2Pe 2:10 mind. Ro 8:6-7; Mr 8:33; 1Co 2:14; Php 3:18-19 of the Spirit. Ro 8:9,14; 1Co 2:14; Ga 5:22-25; Eph 5:9; Col 3:1-3'.

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C8-S5 (Verse 6) Fourth reason there is no condemnation to them which are in Christ Jesus.

First Step: What we were.

For to be carnally minded is death;.

Second Step: What we are to be.

but to be spiritually minded is life and peace..

This sentence gives us another reason why (For) there is no condemnation to them which are in Christ Jesus and for why God created a replacement for the Mosaic law (8:3-4) and why he said that we can determine what someone walks after by what they mind (8:5). Notice that each of these reasons are progressive in that each provides another reason for every sentence that preceded it in this chapter. In addition, the next sentence provides further explanation.

Our sentence actually has two promises. And, most people want to receive the one promise while they want to avoid the other promise. However, that can only be done by doing what causes God to give saved people the promise. And, with that noted, we can see that the people who are carnally minded are promised death. In addition, we can see that the people who are spiritually minded are promised life and peace. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)

This sentence, and the prior sentence, support the RU claim of 'Before I ever done it I thunk it'. RU has a good lesson on why the real spiritual war starts in our mind. Please note that we have a two Step process here that will take us from what we were to what God wants us to be if we are in Christ Jesus.

The First Step of our sentence tells us to be carnally minded is death. The word is present-tense. We can be carnally minded right now and still be alive tomorrow. The problem is that people use a wrong definition for the word death. In the Bible, death is not just the instance when our soul and spirit abandon our body but death is the entire process of corruption that is ever increasing until our soul and spirit abandon our body and even continues after that point in our body, which is why we burry dead bodies. Every time that we choose to act according to our carnal mind we corrupt ourselves a little more and deaden our ability to respond to God's life and peace.

Given the results of being carnally minded, we should consider exactly what is meant by that phrase. Webster's 1828 dictionary defines carnally as 'adv. In a carnal manner; according to the flesh; in a manner to gratify the flesh or sensual desire. Lev. 18:20. Rom. 8:6'. Webster's 1828 dictionary defines carnal as 'a. 1. Pertaining to flesh; fleshly; sensual; opposed to spiritual; as carnal pleasure. 2. Being in the natural state; unregenerate. The carnal mind is enmity against God. Rom. 8. 3. Pertaining to the ceremonial law; as carnal ordinances. Heb. 9:10. 4. Lecherous; lustful; libidinous; given to sensual indulgence. Carnal-knowledge, sexual intercourse.' forms of the word carnal are only found in Leviticus 18:20; Leviticus 19:20; Numbers 5:13; Romans 7:14; this sentence and the next; Romans 15:27; 1Corinthians 3:1, 3-4; 9:11; 2Corinthians 10:4; Hebrews 7:16; Hebrews 9:10. In the Old Testament verses this word is limited to the sexual application. However, it is used in a more expanded application in the New Testament but every application still involves our physical minds, physical will, physical emotions and our physical body. Our sentence makes thinking about all of these physical things the opposite of being spiritually minded. Please see the note for Romans 11:34 which has links to every verse, in Romans, which uses any form of the word mind along with a note which points out many of the things that the Bible tells us about our mind.

Our Second Step tells us but to be spiritually minded is life and peace. Again, we see the present-time verb of is and the two sides of this sentence tell us that we get present-time different results dependent upon what we mind. Obviously, we must move past the First Step in order to get to the Second Step. Please also see the note for Galatians 6:1, (in the Word Study on Spirit) for the verses, in the Bible, which use the term spiritual. Please see the note for This verse in the Word Study on Spirit for more details. Please see the note for Romans 8:1 which has links to every verse, in Romans, which uses any form of the word spirit.

Our Second Step gives us a definition (is) for being spiritually minded. First, it tells us that spiritually minded is life and makes that a contrast to the death which comes from a carnal mind. In the Bible, life and death are both ongoing processes that are in opposition to each other. Physically, both start at conception and continue until death make the soul and spirit abandon the body, which ends physical life. The Bible teaches that spiritual life begins only when, and if, someone accepts God's life (which starts our salvation). Those people who have God's life will never experience spiritual death but those who refuse God's life will, eventually, experience only spiritual death.

Our Second Step also includes in the definition (is) of being spiritually minded that it is peace. The functional definition, of the word peace, is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

Many messages have been preached about how someone who is worrying is sinning. Definitely the source of all worry is a carnal mind since this sentence presents it as the alternative of a spiritual mind and our sentence tells us that a spiritual mind...is peace.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828. Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the note for Romans 12:18 which has links to every verse, in Romans, which uses the word peace along with a short note for each and the definition from Webster's 1828. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to be carnally minded. Gr. the minding of the flesh. Ro 8:7,13; 6:21,23; 7:5,11; 13:14; Ga 6:8; Jas 1:14-15 to be spiritually minded. Gr. the minding of the Spirit. life Ro 5:1,10; 14:17; Joh 14:6,27; 17:5; Ga 5:22'.

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C8-S6 (Verse 7) Fifth reason there is no condemnation to them which are in Christ Jesus.

Equivalent Section: Statement of fact.

Because the carnal mind is enmity against God :.

Equivalent Section: Why fact is true.

for it is not subject to the law of God ,
neither indeed can be..

Like the other sentences from the beginning of this chapter, this sentence provides a reason for every sentence in the chapter which precedes it. However, where the others gave a future reason (For), this sentence gives a past cause (Because).

The First Equivalent Section of our sentence states a fact about a carnal mind. The prior note dealt with that definition and found that it was a mind which is concentrated on the physical and opposite of the spiritual. Since God is a Spirit, that makes the carnal mind opposed to God. The opposition to God is pretty much explained by the Second Equivalent Section.

Isaiah 14 tells us how Satan was cast out of heaven and went from being the head angel to God's greatest enemy because he decided that he would not be subject to the law of God. Now our Second Equivalent Section tells us that not only is the carnal mind like the rebellious Satan, but also says that it can not become subject to the law of God. Our sentence tells us that this refusal to be subject to the law of God is why (for) the carnal mind is enmity against God.

Webster's 1828 dictionary defines enmity as: 'n. 1. the quality of being an enemy; the opposite of friendship; ill will; hatred; unfriendly dispositions; malevolence. It expresses more than aversion and less than malice, and differs from displeasure in denoting a fixed or rooted hatred, whereas displeasure is more transient. I will put enmity between thee and the woman. Gen.3. The carnal mind is enmity against God. Rom. 8. 2. A state of opposition. The friendship of the world is enmity with God. James 4.'

Enmity is only found in:

Genesis 3:15: this is part of the prophecy by God about the future war between Satan and Jesus when man first sinned.
Numbers 35:21-22: this is part of the Mosaic Law. It says that the attitude of a killer makes the difference between murder and an accidental killing.
Luke 23:12: Tells us that And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. People will make friends of an enemy if they help each other to fight God.
Our current sentence.
Ephesians 2:15-16 explains how Christ abolished in his flesh the enmity of our sin nature and made it possible for use to have peace with God. That epistle provides a detailed explanation of the solution to the problem that Paul is talking about in this sentence.
James 4:4 explains that if a saved person is a friend of the world (they are) the enemy of God and are personally Ye adulterers and adulteresses. Please see the note for Word Study on Adultery for more details.

Our current sentence gives the reason (Because) for Paul saying to be carnally minded is death; but to be spiritually minded is life and peace. Since the corruption of death is the result of sin, and sin is breaking God's law and the carnal mind is...not subject to the law of God, neither indeed can be, the logic here should be obvious. We lose life and peace when we refuse to be subject to the law of God. Please also see the notes for Romans 14:20 for links to every verse, in Romans, which uses the word indeed along with the definition from Webster's 1828.

Our current sentence also gives the reason (Because) for Paul saying 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 in C8-S4. Of course, when the carnal mind does mind the things of the flesh and ignores the things of the Spirit, that action will make an enemy of God.

Our current sentence also gives the reason (Because) for Paul saying that the carnal mind is enmity against God when the righteousness of the law might be fulfilled in us. It should be obvious why we have enmity against God when we not only reject the law but also reject God's righteousness. Thus, we can see how this sentence gives a reason for what Paul said in in C8-S3.

Our current sentence also gives the reason (Because) for Paul saying that the carnal mind is enmity against God when we reject the law of the Spirit of life in Christ Jesus (which has) hath made me free from the law of sin and death. Think about the fact that Christ Jesus literally went to Hell in order to make us free from the law of sin and death and we reject that sacrifice. It should be obvious why such an attitude makes us enmity against God. Thus, we can see how this sentence gives a reason for what Paul said in in C8-S2.

When we consider how many people claim to be saved and yet are still carnally minded and consider all that is involved here, it should be obvious why There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Those people who actually do that are so rare when compared to how many people claim to be saved but still have a carnal mind, and the difference in actions and attitudes are so different that it should be obvious why God says no condemnation for one group while saying condemnation for the other group.

Thus, we see that this sentence gives one reason for what was said in every previous sentence of this chapter.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for 8:6 about the word carnally. The functional definition is: 'according to the flesh; in a manner to gratify the flesh or sensual desire'.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about not being highminded. Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together. Please also see the note for 1Corinthians 2:16 about the mind of Christ. Please also see the note for 8:6 about being carnally minded.

Please see above, within this note, for the word enmity.

Please see the note for 13:1 for verses, Webster's 1828 definition, and other Bible links related to how Romans used the word subject. The functional definition is: ' Reduced to the dominion of another; enslaved; exposed; submitted; made to undergo'. Please also see the notes for Hebrews 2:5; Romans C4S13 about the word subjection.

Please see the note for Luke 3:11 about the word indeed. Webster's 1828 defines this word as: 'adv. in and deed. In reality; in truth; in fact. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Rom.8. Indeed is usually emphatical, but in some cases more so than in others; as,This is true; it is indeed. I were a beast indeed to do you wrong. Some sons indeed; some very few we see, Who keep themselves from this infection free. There is indeed no greater pleasure in visiting these magazines of war-- It is used to note concession or admission; as, ships not so large indeed, but better manned. Indeed is used as an expression of surprise, or for the purpose of obtaining confirmation of a fact stated. Indeed! is it possible? is it so in fact?'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the carnal mind. Gr. the minding of the flesh. Ro 1:28,30; 5:10; Ex 20:5; 2Ch 19:2; Ps 53:1; Joh 7:7; 15:23-24; Eph 4:18-19; Col 1:21; 2Ti 3:4; Jas 4:4; 1Jo 2:15-16 for it. Ro 8:4; 3:31; 7:7-14,22; Mt 5:19; 1Co 9:21; Ga 5:22-23; Heb 8:10 neither. Jer 13:23; Mt 12:34; 1Co 2:14; 2Pe 2:14 General references. exp: Mt 22:37.'.

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C8-S7 (Verse 8) So then they that are in the flesh cannot Please God.

This sentence gives the result (So then) of what has been said since the start of this chapter. In addition, it is really a one sentence conclusion of all that Paul has taught in the first seven chapters. Further, this sentence and the next sentence form a transition into a series of connected sentences which take the opposite point of view.

Some may argue that this is a negative promise which tells us that God is always displeased with people who are in the flesh. Others may disagree that this is a promise. You be persuaded in your own mind (Romans 14:5). (This is not something to 'take a stand on'.) Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.

Please notice that our current sentence talks about they that are in the flesh while the next sentence starts with But ye are not in the flesh. Obviously these are opposite perspectives. Then after that we have several sentences which start with connecting words like Now, And, But, Therefore, For, etc. Thus, our current sentence concludes the current perspective with the intention of introducing another perspective.

There is another critical difference that is easy to overlook. In 8:8 we read about they that are in the flesh which is different than they that walk after the flesh (8:1). Those people who are in the flesh are lost while those people who walk after the flesh are saved carnal people.

We find this phrase of in the flesh in:

2:8 which tells us that our salvation (Jew / circumcision) is not in outward appearances in the flesh.
7:5 tells us when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. That is, when we were in the flesh we were lost.
7:18 says, For I know that in me (that is, in my flesh,) dwelleth no good thing and in the Bible, a good thing is Godly. Therefore, this verse is telling us that we are not saved in the flesh because God does not dwell in our flesh and true Biblical salvation is God's life in us.
8:3-4 tells us that Christ condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Therefore, what is in the flesh was condemned by Christ.
8:8 says, So then they that are in the flesh cannot please God and only the lost cannot please God. The saved might not Please God but it is possible for them to do it even if they choose to not do so.
8:9 says, But ye are not in the flesh because Paul is writing to people who profess to be saved. They may act like they are in the flesh but they are not ('positionally') in the flesh.
9:8 says, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. The children of the flesh are in the flesh and are lost because they are not the children of God.

While those that are in the flesh are lost, this epistle tells us that the saved can walk after the flesh (follow the desires of the flesh) and the saved are instructed to not do so. There is a major doctrinal difference between the two. We are told to walk not after the flesh in:

6:19 says, we are to walk differently now that we are saved.
7:25 says, we serve the law of sin with the flesh and leads into Chapter 8, which tells us how to stop doing that.
8:1 tells us There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh.
8:4 says, That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
8:5 says, 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. Do mind is different than being in. Lots of lost people do mind the things of Christ Jesus but are not saved because they are not in Christ Jesus.
8:12 says, brethren, we are debtors, not to the flesh, to live after the flesh.
8:13 says, For if ye live after the flesh, ye shall die. It does not say you are lost.
13:14 says, But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

in this simple comparison we see several verses that tells us that those who are in the flesh are lost and those who walk after the flesh are saved people acting like lost people. (The saved are instructed to not do that.) this distinction is critical for proper interpretation of this verse and the next verse.

Please also note that our current sentence says cannot. It does not say 'do not'. The lost cannot please God. while saved carnal people 'do not ' please God. Because of this Paul is going to tell saved carnal people to stop acting like lost people. Saved carnal people will not Please God so long as they walk in the flesh. Since all saved people are in the Spirit, they should act like it. This is the new perspective that Paul is going to start in the next sentence.

For those people who would do further research, we find the exact phrase of: in the flesh besides the verses already referenced, in: Genesis 17:24-25; 1Corinthians 7:28; 2Corinthians 10:3; 2Corinthians 12:7; Galatians 2:20; Galatians 6:12; Ephesians 2:11; Philippians 1:22; Philippians 1:24; Philippians 3:3; Philippians 3:4; Philippians 3:4; Colossians 2:1; Colossians 2:5; 1Timothy 3:16; Philemon 1:16; 1Peter 3:18; 1Peter 4:1-2; 1Peter 4:6; 4:2-3; 1:7. In addition, we find the exact phrase of: after the flesh, besides the verses already referenced, in: John 8:15; 1Corinthians 1:26; 1Corinthians 10:18; 2Corinthians 5:16; 2Corinthians 10:3; 2Corinthians 11:18; Galatians 4:23; Galatians 4:29; 2Peter 2:10. In addition, we find the word, and doctrine of, flesh in many other Bible references such as where it uses the phrase of: of the flesh. Therefore, what is presented here is only a small reference for all that the word of God says about the flesh.

in this chapter, Paul is showing the difference between the two groups of saved people, and the difference in what they receive from God. Unfortunately, many saved people, who walk in the flesh, and the preachers who want to please them, ignore the context and all that is said in this chapter. They then jump to the last sentence in this chapter and 'claim the promise' of that sentence without realizing that they failed to meet God's requirements for them to receive 'the promise'. As a result, God's name is blasphemed when they don't receive 'the promise'.

Please pay close attention to the context of what is in this chapter so that you aren't led into doctrinal error and so that you don't teach doctrinal error to others.

Please see the note for Romans 15:1 which has links to every place in Romans where forms of the word please are used. Please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about this word. The functional definition is: 'To excite agreeable sensations or emotions in; to gratify'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they that. Ro 8:9; 7:5; Joh 3:3,5-6 please. Mt 3:17; Joh 8:29; 1Co 7:32; Php 4:18; Col 1:10; 3:20; 1Th 4:1; Heb 11:5-6; 13:16,21; 1Jo 3:22'.

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C8-S8 (Verse 9) The spiritual reality that should control the life of saved people.

But ye are not in the flesh,
but in the Spirit,
if so be that the Spirit of God dwell in you..

Once more we see an if that is used like it is used in computer programming. That is: it has a very precise and exact meaning. What follows the if occurs only after the conditional clause is fulfilled. Since the Spirit of God dwell in you is true for saved people, the conditional clause of this if is fulfilled.

If that explanation was confusing, let me put it another way. Given of the way that most people think, they would have a better understanding of what this phrase is saying if they think of the if as 'since'. That is: this sentence is telling us that each and every one of us personally (ye) are not in the flesh, but in the Spirit 'since' the Spirit of God dwells in you (the people who are saved).

What is not explicitly said, but is implied, is that all saved people should live a life which testifies of their saved condition and not live the lie which is what a saved person living like a lost person produces. In the next few sentences Paul is going to explain the difference between the life of a saved person who walks in the flesh and one who walks in the Spirit. This sentence was only introduced to tell us that the lost person cannot please God. Therefore, they can't be expected to not walk in the flesh. However, a saved person has been freed from sin and doesn't have the excuse of no control. A saved person walks in the flesh by choice. The saved also have the Spirit of Christ by choice and the promises which follow the next sentence are only given to saved people who have the Spirit of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But ye. Ro 8:2; Eze 11:19; 36:26-27; Joh 3:6 if so be. Ro 8:11; Lu 11:13; 1Co 3:16; 6:19; 2Co 6:16; Ga 4:6; Eph 1:13,17-18; 2:22; 2Ti 1:14; 1Jo 3:24; 4:4; Jude 1:19-21 the Spirit. Joh 3:34; Ga 4:6; Php 1:19; 1Pe 1:11'.

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C8-S9 (Verse 9) The difference between the Spirit of God and the Spirit of Christ.

Now if any man have not the Spirit of Christ,
he is none of his..

A lot of 'fundamental Bible believers' get led into doctrinal error when they see this sentence because they read what they have been taught this sentence says instead of reading what is actually written. Very simply and clearly: 'Any saved person who does not have the Spirit of Christ displayed in their life is not a true Biblical Christian'. The word of means: 'belongs to'. The prior sentence told us that the Spirit of God gave us one result (salvation) and this sentence tells us that the Spirit of Christ gives us a different result (becoming a true Biblical Christian). Therefore, denying this difference is ignoring contextual requirements, which is using the way of Satan to pervert the word of God. This perversion is used to deny the basic doctrine of our having an ongoing personal relationship with God and is used to try and replace that ongoing personal relationship with things from religion. Please see the Study called Relational Prepositions about references in the word of God which tell us about our having an ongoing personal relationship with God. Please use the links, in the sentence outline above, to access other notes with doctrine related to this sentence.

In the prior sentence Paul eliminated the lost from consideration of what will be said after this point in this chapter. Now, in this sentence, Paul is eliminating the saved, but carnal, person. This is based upon what is actually written here and is explained in the This verse in the Lord Jesus Christ Study. And, in the next two sentences, Paul tells us the minimal change which must be displayed in true Biblical Christians. Therefore, anyone who ignores these contextual requirements is using the way of Satan to pervert the word of God. Simply put: the saved, but carnal, person does not have the Spirit of Christ, even though they do have the Spirit of God. These saved, but carnal, people do not receive the blessings which follow this sentence within this chapter because they are eliminated from consideration By this sentence.

The Word Study on Spirit shows us that there are many different spirits in the Bible and we need to be sure that we have identified the one being discussed within a particular verse if we wish to avoid doctrinal error. Romans 8:8 and 8:9 work together and must be understood together. 8:8 told us that the lost (they that are in the flesh) cannot please God. Then 8:9 follows that with But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. this means we are not lost (not in the flesh) but are saved (but in the Spirit) if so be (here's the ONLY requirement) the Spirit of God dwell in you. Notice that this does notsay if you said a prayer to Jesus or did any other religious activity in our flesh. Preachers should not be asking 'When did you ask Jesus into your heart?' but they should be asking 'When did you first receive confirmation that the Spirit of God dwell in you and what was that evidence?'. The wrong question that we hear from the pulpit so often teaches the erroneous doctrine that we are saved by the religious, fleshly activity of saying a prayer and encourages Biblical bastards (Hebrews 12:8) to believe that they are sons (Romans 8:14). In addition, Paul uses if so be (so long as it is really true) to give us an absolute conditional. Those people who can absolutely say that the Spirit of God dwell in them are ('positionally') saved (in the Spirit and not in the flesh). Those people who can not absolutely say that the Spirit of God dwell in them are not saved (are 'positionally' in the flesh) regardless of whatever other claim that they might make.

Beyond having the Spirit of God, saved people have a conditional experience of having the Spirit of Christ in them. That requires maintaining our personal relationship in Christ Jesus by walking after the Spirit, as explained in the note for the first sentence of this chapter. Only those saved people who maintain this personal relationship can claim the blessings (mentioned in the rest of this chapter) and have God honor that claim. If God does not honor our claim then we are lying to ourselves and setting ourselves up to believe even greater lies. Please also see the Study called Relational Prepositions which tell us all of the places that the Bible tells us about the things which are of Christ and which require us to be in Christ and having Christ in us in order for us to receive them. It also has more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link. That personal relationship is what this sentence is talking about and the verses referenced in that Study give us other places in the Bible which teach the same doctrine.

Please also see the note for 1Peter 1:1 which tells us that election is according to the foreknowledge of God the Father, and through sanctification of the Spirit, and unto obedience. People who are in the flesh are not sanctified and obedient. People who refuse to act like Christ have not the Spirit of Christ. If Christ be in you, (then) the body is dead because of sin. Dead things don't respond to prompting from sin. No doctrine which allows an ongoing life of sin is according to the foreknowledge (plan) of God the Father. An ongoing life of sin is the exact opposite of a life of sanctification of the Spirit. A life of sin is not a life of obedience. Therefore, the blessings promised in 1Peter 1:1, and the rest of 1Peter, are not available to people who have not the Spirit of Christ in a way that matches the combination of these two sections of scripture.

Please also see the note for Jude 1:19 which warns us about these people who separate themselves, sensual, having not the Spirit. When religious doctrine excuses people being sensual, we excuse them for having not the Spirit. Claiming that such people have the Spirit of Christ not only goes against what we read in this section of Romans but it goes against what Jude literally says.

Please see the note for Romans C9S19 about the phrase What is man.

In addition, to the references within the note above, please also see the notes for Romans C8S1; Galatians C6S8; Hebrews 8:10-LJC about the word Spirit. Please also see the note for 1Peter C1S11 about the spiritual verses physical. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see this note for links to every usage in the Bible for the phrase spirit of the Lord. Please also see the note for Romans C11S13 about the phrase spirit of slumber. Please also see the note for Galatians 6:1 in Word Study on Spirit about the word spiritual. Please see the note for 2Corinthians 10:3-6 for the distinction between the Biblical phrases of: walk in the flesh, walk not after the flesh, walk in the Spirit, and walk after the Spirit. The Spirit of Christ is also found in 1Peter 1:11. The spirit of antichrist is found in 1John 4:3.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he is. Joh 17:9-10; 1Co 3:21-23; 15:23; 2Co 10:7; Ga 5:24; Re 13:8; 20:15'.

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C8-S10 (Verse 10) Additional ways to tell if Christ be in you.

First Step: You stop your sinning.

And if Christ be in you,
the body is dead because of sin;.

Second Step: Righteousness is added to your life.

but the Spirit is life because of righteousness..

This sentence is added to the prior sentence by starting with And. As we saw in the notes for the two prior sentences, Paul has eliminated the lost and the saved but carnal person from consideration of what is said from here through the end of this chapter. We also saw that the definition of if in the Bible matches that used in computer programming and, for most peoples' thinking, the Bible is easiest to understand it they think of if as 'since'. Thus, we see this sentence (essentially) starting with 'Since you are saved and walking after Christ's Spirit' (if Christ be in you). This, of course, matches all people who have not already been eliminated. Therefore, the opening of this sentence reinforces what has already been shown to be the true doctrinal interpretation of prior sentences.

Please also notice that this sentence literally says if Christ be in you and the context (8:9) already said that Paul was talking to saved people only (But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.) therefore, the if of this sentence makes Christ be in you conditional and not absolutely true for saved people all of the time after their initial profession.

The note for this verse in the Lord Jesus Christ Study and the note for this verse in the Word Study on Spirit provide significant info related to understanding this sentence. How each of the words mentioned above are used in this sentence is explained in the notes for this verse within those two other Studies. Please see all of the related notes for background / context considerations. Please also see the Study called Relational Prepositions about references in the word of God which tell us about our having an ongoing personal relationship with God (if Christ be in you). Please use the links, in the sentence outline above, to access other notes with doctrine related to this sentence.

In addition to the doctrine of those Studies, please realize that our sentence has a promise that we can have life. However, this promise is conditional on if Christ be in you and upon that relationship producing righteousness in you. Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.

The because in this sentence gives us a reason that is in the past. That is: in our past sin is used our body to tempt us to do wrong. Therefore, the First Step of our personal relationship that is in Christ involves Christ making our body dead (not able to actively tempt us) so that sin loses its control over us. After that, in the Second Step, Christ works through God's Spirit to give us personal instructions in righteousness. As we obey these instructions, God's Spirit can increase our spiritual life. (Most people understand what is meant by 'half dead' and the lessons from our physical life also apply to our spiritual life. Please see the note for Romans 7:24 which has links to every verse, in Romans, which uses any form of the word body along with the Webster's 1828 definition of the word body. Please also see the notes for Romans 14:7 for links to every verse, in Romans, which uses any form of the word live along with the definition from Webster's 1828. God is the true source of all life and each of these sentences use life to tell us that we need to be more like God.)

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828. Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if Christ. Joh 6:56; 14:20,23; 15:5; 17:23; 2Co 13:5; Eph 3:17; Col 1:27 the body. Ro 8:11; 5:12; 2Co 4:11; 5:1-4; 1Th 4:16; Heb 9:27; 2Pe 1:13-14; Re 14:13 but. Joh 4:14; 6:54; 11:25-26; 14:19; 1Co 15:45; 2Co 5:6-8; Php 1:23; Col 3:3-4; Heb 12:23; Re 7:14-17 life. Ro 5:21; 2Co 5:21; Php 3:9'.

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C8-S11 (Verse 11) The doctrinal difference between what we get from the resurrection of Jesus and the resurrection of Jesus.

But if the Spirit of him that raised up Jesus from the dead dwell in you,
he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you..

There are at least two very important doctrines in this sentence and I will deal with each doctrine separately.

The phrase quicken your mortal bodies means: 'make you spiritually alive in your mortal body'. That is, even though we are still in sinful flesh, God the Father is able to use his Spirit that dwelleth in you to do spiritual things such as bring spiritual life (salvation, sanctification) to other people. The power to quicken your mortal bodies ('make you spiritually alive within your physical body') 'belongs to' (of ) God the Father.

The first important doctrine is that God the Father can, and will, quicken your mortal bodies by his Spirit that dwelleth in you the Spirit of him that raised up Jesus from the dead dwell in you. The Spirit of him that raised up Jesus was the Spirit which caused Him to testify: I do always those things that please him (John 8:29). Therefore, we have this promise that God the Father shall quicken your mortal bodies by his Spirit that dwelleth in you if the Spirit that is us causes us to also testify that we always those things that please him.

This doctrine tells us that, even though we are still in sinful flesh, God the Father is able to use his Spirit that dwelleth in you to do spiritual things such as bring spiritual life (salvation, sanctification) to other people. The power to quicken your mortal bodies ('make you spiritually alive within your physical body') 'belongs to' (of ) God the Father. However, in order for this to happen, we must be doing the things that please God the Father.

Now, the second doctrine is a doctrine that I have referred to in other places of this Study, and even pointed out where the Bible supports this doctrine in ways that are different from this sentence. Specifically, the Bible makes a very definite doctrinal distinction between the use of Jesus and the use of Christ. As explained in the Overview of the Lord Jesus Christ Study, the Bible uses Jesus to identify a literal physical man and the Bible uses Christ to identify a role that he fulfills. And in certain cases, such as in law and in doctrine we have to keep in mind the distinction between a role and the person who fulfills the role. This is especially true where the Bible is teaching us the difference between the two and we have already seen some of these differences in the context of this chapter and in the sentences leading up to this sentence.

There are over 980 places where the Bible uses Jesus and in every case, except three (3) verses, it is talking about 'the Son of God in human flesh'. Because of those two exceptions, the main application of the name of Jesus is 'the Son of God in human flesh', but the proper interpretation is 'the name of a literal physical human person'. (We have only one interpretation of a Bible truth but many applications.) Because of the true interpretation, every place that we see the Bible use the name of Jesus for 'the Son of God in human flesh' it is emphasizing His humanity.

The doctrine of the humanity is not only neglected but deliberately downplayed and denied by true Biblical antichrists according to 1John and 2John. Unfortunately, many 'good Godly fundamental Bible believing' people have fallen into doing the same thing without realizing it. This is largely due to the fact that people ignore what true Biblical antichrists teach because they have accepted the doctrinal lie that the beast of Revelation is 'The Antichrist' and they don't have to worry about him in their personal life because they will be 'raptured'. Thus, true Biblical antichrists get people to ignore them by convincing people that they don't have to (personally0 worry about any antichrist.

Returning to Bible truth, we see that Hebrews teaches us that He is our representative with God because He experienced being a literal physical man while God the Father did not and neither did the Holy Ghost. We need to actually search the Gospels for our answer instead of listening to Biblical liars. The Bible truth is that Jesus did not use His own power as the Son of God before the resurrection but He used the power of Holy Spirit to do all that He did. Thus, He became our example of how to live in this flesh using the power of Holy Spirit.

Now, there is a very important doctrine about the humanity of the Son of God, but many God's people neglect this doctrine and even deny it. Much of that doctrinal truth can be found by studying the places where the Bible uses the name of Jesus, and especially where it is used alone and not tied to one of the other names such as Christ or Lord. In particular, those verses (or adjacent verses) uses the name of Jesus, and also use the name of Christ and/or Lord, but use them separately, show us the distinction between how the Bible uses these various names. This sentence is one of those places in the Bible.

Many people claim that, in the Bible, the name of Jesus means: Saviour. There are many evidences that that doctrine is wrong with one evidence being that our eternal salvation is not dependent upon Joshua of the Old Testament nor is it dependent upon a preacher helper of the early church. In addition, there are many places where the Bible uses the name of Jesus but is not dealing with the doctrine of salvation. However, every place where the Bible uses the name of Jesus, it is giving us an example of how to live in the flesh and please God the Father. Formore on this doctrine, please see the Study called What Did Jesus Do?.

Now, continuing on with the analysis of our sentence, we see that our sentence has one result of the Spirit of him that raised up Jesus from the dead and we see a secondary (also) result of the Spirit of him that raised up Christ from the dead. Since these are two different results, the two processes, which produced the results, can not be the same. And, the main difference between the two phrases is which role of the Son of God is mentioned. Therefore, each of these roles, of the Son of God, produce different results within our lives and in our personal resurrection.

As already mentioned, the Overview of the Lord Jesus Christ Study explains how the Bible uses Jesus to identify a literal physical man and the Bible uses Christ to identify a role that he fulfills and to identify the relationship that the role is part of. Forexample, husband is a role in a marriage relationship. The role itself provides certain rights and responsibilities. If a man filling that role dies and the woman marries another man, the rights and responsibilities are transferred to the new man. Thus, we need to keep in mind the difference between a role and the person fulfilling the role.

While there is only one Being who ever has, or ever will, fulfill the role of Christ, that does not change the fact that Christ is a role because of the way that the Bible uses the word Christ. Therefore, the Bible can, and does, make a distinction between the rights and responsibilities of Jesus and those of Christ. The fact that the Son of God is both does not change the doctrine that we find in the Bible. Further, this sentence is dealing with that division within doctrine and we have to accept this truth before we can properly understand this sentence.

Ephesians 5 explains to us that the relationship between a man and his wife is a picture of the relationship between Christ and the church. Thus, just as a man gives additional things to his wife after their wedding ceremony, so also does Christ give more things to saved people after their initial profession. Our sentence is telling us about what saved people have because the Spirit...raised up Jesus from the dead and about the additional (also) things that saved people have because the Spirit...raised up Christ from the dead. Therefore, the proper interpretation of our sentence, and our understanding of what we have because of the resurrection, depend upon our understanding the difference between how the Bible uses Jesus and how it uses Christ.

We will see the details supporting what I just wrote in a moment, but first we need to remember context and make sure that our interpretation not only matches local context but also matches what is found throughout the Bible. Please see the note for Romans 7:18 which has links to every verse, in Romans, which uses any form of the word dwell along with a short note on each verse and the Webster's 1828 definition of the word dwell. Please see the note for Romans 8:1 which has links to every verse, in Romans, which uses any form of the word spirit. Please see the note for This verse in the Word Study on Spirit which not only deals with how Spirit is used in this sentence but also points to the list of verses which provide the same application of the word Spirit. That list provides the Biblical context that our current interpretation must match. In addition, that Study provides links the every place in the Bible where any form of the word spirit is used. It is a work in process but most of the verses in the New Testament also have a note explaining how the word is used in the context that it is found in. Please also see the Romans 6:2 which has links to sentences within Romans which deal with death. That note also provides the Webster's 1828 definition and the true Biblical doctrine.

Returning to our sentence, we see (once more) the Bible use an if to tell us a conditional requirement that most people can better understand if they think of that word as 'since'. The conditional requirement of our first phrase limits what is said to saved people when it says if the Spirit...dwell in you. When a being dwells in a place they continue to stay there (eternal security) and not comeans go. They also change the place that they dwell in to make it more comfortable. Of course, in this case, the Holy Spirit is changing us, along with Christ to get us to stop our sinning and to use our lives to accomplish God's purposes. This is in keeping with the context of this entire chapter.

The part I skipped in this first phrase has to do with resurrection. I will get to that in a moment but first we need to deal with the word Spirit. Obviously, this is God's Holy Spirit because it is capitalized. But since the Spirit provided different results when He raised up Jesus from the dead from when He raised up Christ from the dead, we need to see what the Bible says are the differences.

We find the Bible uses Jesus and rise / raised together, to speak about the resurrection of Jesus in Matthew 16:21; John 2:19; Acts 2:32; 3:26; 4:10; 5:30; 13:23, 33; Romans 4:24; this sentence; 10:9; 2Corinthians 4:14; Galatians 1:1; 1Thessalonians 1:10; 2Timothy 2:8. The context of each of these verses show that the verse is talking about the resurrection of a literal physical man.

We find the Bible uses Jesus and rise / raised together, to speak about the resurrection of someone else (done by Jesus) in Luke 7:22; John 12:1, 9; Ephesians 2:6. In addition, the Table Of Miracles provides links the places where the Gospels tell us about Jesus raising the dead 3 times. The Table Of Miracles in the Old Testament provides links the places where the Old Testament tell us about God using men to raise the dead 3 times. In each of these instances the Bible indicates that the person raised from the dead was not different from any other living human being.

There are 31 verses which use Jesus and dead. The reader can find them if they want. Those verses tell us the same doctrine as the verses already listed.

We find the Bible uses Christ and rise / raised together, to speak about the resurrection of Christ in Acts 2:30; 4:10; Romans 6:4, 9; 7:4; this sentence; 1Corinthians 15:15-17; Galatians 1:1; Ephesians 1:20; 2:6; 2Timothy 2:8. What we find for each of these verses is that the context of every verse tells us how Christ changes the life of the saved person in some special way that is directly linked to His resurrection. Where the resurrection of Jesus did not give Jesus anything unusual, the resurrection of Christ not only gave Him non-human powers but it also made Him able to change us, according to the context of these verses mentioned here.

There are 34 verses which use Christ and dead. The reader can find them if they want. What they tell us is that Christ had to suffer and die, and because of that Christ can make us dead to the temptations which come from sin and that Christ frees us from death because it is Christ Who provides our resurrection. In addition, the This verse in the Lord Jesus Christ Study provides additional differences between what the Bible tells us about the resurrection of Jesus and the resurrection of Christ.

So, now that we know what the rest of the Bible tells us is the difference between the resurrection of Jesus and the resurrection of Christ, we can look at the difference found in our sentence. In our sentence we find that the addition (also) that comes from Christ is that He will quicken your mortal bodies. Yes, our sentence does say by his Spirit that dwelleth in you, but that is like saying that you went somewhere by air or by car. Christ works through God's Spirit to do what He does in our lives.

That leaves the question of 'What does this sentence mean by quicken?'

In the Bible, we find the quick and the dead in Acts 10:42; 2Timothy 4:1 and 1Peter 4:5. In each on these places we find that the Lord Jesus Christ is going to judge those people who are spiritually alive and those who are spiritually dead. While old English used this word for anything physically alive and moving, the Bible use is limited to what is made alive by God's Spirit. While not true for the use of quickly, the use of quicken, in the Bible, is limited to receiving more spiritual life from God's Spirit. The exact word of quicken is only found in this sentence and in Psalms while quickened, quickeneth and quickening are found in a few more places.

Psalms 71:20 expresses a belief that God will quicken me again after Thou...hast shewed me great and sore troubles.
Psalms 80:18 uses quicken to express God's response to true heart-felt repentance.
Psalms 119:25 says DALETH. My soul cleaveth unto the dust: quicken thou me according to thy word. the section goes on to express how a revived believer will act after My soul melteth for heaviness.
Psalms 119:37 says Turn away mine eyes from beholding vanity; and quicken thou me in thy way. this section is also a prayer for revival and turning from sin.
Psalms 119:40 says Behold, I have longed after thy precepts: quicken me in thy righteousness.. It is part of the same section as the verse above and makes a second time that quicken is related to longing after thy precepts.
Psalms 119:49-50 tells us that after the child of God has received God's Word, and responded in hope, he has comfort in my affliction: for thy word hath quickened me. That is, quickening is what Causes God's child to hope on the promises found in God's word when they are in affliction.
Psalms 119:88 says Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth.. It follows They had almost consumed me upon earth; but I forsook not thy precepts..
Psalms 119:92-93 says Unless thy law had been my delights, I should then have perished in mine affliction. I will never forget thy precepts: for with them thou hast quickened me., he has comfort in my affliction: for thy word hath quickened me. Like we saw in 119:49-50 above, quickening is what Causes God's child to hope on the promises found in God's word when they are in affliction.
Psalms 119:107 says I am afflicted very much: quicken me, of LORD, according unto thy word.
Psalms 119:149 says Hear my voice according unto thy lovingkindness: of LORD, quicken me according to thy judgment.
Psalms 119:154 says Plead my cause, and deliver me: quicken me according to thy word.
Psalms 119:156 says Great are thy tender mercies, of LORD: quicken me according to thy judgments.
Psalms 119:159 says Consider how I love thy precepts: quicken me, of LORD, according to thy lovingkindness.
Psalms 143:11 says Quicken me, of LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble.
John 5:21 says For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. this verse, and the surrounding context, tells us that what God the Father did in the Old Testament is now done only by God the Son. The spiritual revival, which is what Biblical quickening really is, only happens to saved people and only to those that Christ gives it to.
John 6:63 says It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. Once more we see that Biblical quickening is spiritual and based upon the word of God.
Romans 4:17 is talking about the faith of Abraham and how he is an example of faith to everyone. in this sentence we find the phrase even God, who quickeneth the dead. It can be argued that this verse is using quickeneth for salvation, but that would be the only time in the Bible and does not match all of the other places where forms of quicken are used. It can be argued that this is a difference due to dispensation, but what is taught about dispensations often goes well beyond what can be supported by the Bible. However, I believe the best explanation is that this sentence, and the context surrounding it, are teaching that salvation has a requirement of living be the same faith as used for our initial profession. We definitely see God increasing Abraham's blessings and giving him revival as he lived a life of faith after his initial profession. Therefore, saying that this sentence teaches that quickening (revival) requires the same faith as our initial profession is completely within keeping of the interpretation of the sentence, of the surrounding context, and of the context of every other use of this word in the Bible.
1Corinthians 15:45 says And so it is written, the first man Adam was made a living soul; the last Adam was made a quickening spirit.. Adam had a living soul but because of his sin we inherit a dead soul. Jesus Christ was made a quickening spirit, which enables Him to quicken our spirit.
Ephesians 2:1 says Even when we were dead in sins, hath quickened us tgether with Christ, (by grace ye are saved;). The note for this chapter starts out with 'Paul starts Chapter 2 with And you hath he quickened. Quickened is 'being made spiritually alive and responsive to the Spirit of God in our physical life'. Paul goes on to tell of the differences between being dead in sins and being quickened.' please see the note for this verse in the Book Study on Ephesians for more details.
Ephesians 2:5 is part of a sentence which goes from 2:4 through 2:7 and is telling us of the things that God added after our initial profession through His roles as Christ and as Christ Jesus. People who don't consider the entire sentence and surrounding context can take it that the phrase (by grace ye are saved) makes quickened the same as being saved. However, the context makes it clear that it takes as much, and the same type of grace to quicken the saved person as it did for God to save them in the first place.
Colossians 2:13 is just the First Step of a three-step sentence that is in 2:13-15. It explains how God changes our life, after our initial profession, in order to spoil principalities and powers, (God) made a shew of them (devils) openly, triumphing over them in it (our changed life).
1Timothy 6:13 is part of Paul's charge to Timothy that he Fight the good fight of faith, lay hold on eternal life... Paul tells Timothy that God...quickeneth all things to encourage Timothy that God will strengthen him and provide all of the revival that he will need to do the job given to him.
1Peter 3:18 tells us that Christ also hath once suffered for sins...being put to death in the flesh, but quickened by the Spirit. This is one of the places in the Bible that religions take out of context and distort in order to teach false doctrine. Forwhat we are considering, this sentence tells us that Christ was quickened by the Spirit while He was in Hell (after His death and before His resurrection. Please see the note for this sentence for more details.

Thus, we see quicken repeatedly used for spiritual revival which follows seeking God's precepts with longing. We see Psalms tells us that God will quicken us: according to thy word; in thy way; in thy righteousness; after thy lovingkindness; according to thy judgment; according to thy lovingkindness; for thy name's sake; and all of this happens in your mortal bodies by his Spirit that dwelleth in you, according to our current verse. Thus, we can see that quicken is not used for making physically alive, in the Bible, but is used for God giving spiritual life which affects our physical life in true Biblical revival. This type of action definitely happens after our initial profession and not at our initial profession. Thus, we see the consistency with my saying that what saved people receive because he that raised up Christ from the dead is added to what saved people receive because the Spirit of him that raised up Jesus from the dead. (Please see the note for Romans 7:24 which has links to every verse, in Romans, which uses any form of the word body along with the Webster's 1828 definition of the word body.)

Please see above, within this note, about the word raise. Please also see the note for 1Corinthians C15S32 about the words raise / resurrection. The functional definition is: 'returned to live from the dead by the power of God'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see above, within this note, about the word quicken.

Please see the note for 1Corinthians C15S48 about the word mortal. The functional definition is: 'subjection to death or the necessity of dying'. Please also see the note for Romans C2S5 about the word immortality.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'him. Ro 8:9; 4:24-25; Ac 2:24,32-33; Eph 1:19-20; Heb 13:20; 1Pe 1:21 he that raised. Ro 8:2; 6:4-5; Isa 26:19; Eze 37:14; Joh 5:28-29; 1Co 6:14; 15:16,20-22,51-57; 2Co 4:14; Eph 2:5; Php 3:21; 1Th 4:14-17; 1Pe 3:18; Re 1:18; 11:11; 20:11-13 mortal. Ro 6:12; 1Co 15:53; 2Co 4:11; 5:4 by his Spirit. or, because of his Spirit. dwelleth. Ro 8:9; Joh 7:38-39; 14:17 General references. exp: Ac 10:40; 1Co 15:13.'.

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C8-S12 (Verse 12) Conclusion of all said in this chapter so far.

Therefore,
brethren,
we are debtors,
not to the flesh,
to live after the flesh..

This sentence gives us a conclusion (Therefore) of all said so far in this chapter. That conclusion is that because of all of the pain, corruption and death brought by sin in our flesh, we don't owe the flesh anything and do not have to live after the flesh (live following the demands and desires of the flesh). In addition, that conclusion is also due to all that God has done for us spiritually and has made available to us that are in Christ.

In our first sentence we were told There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. This started the discussion within this chapter of the different results that we receive from the flesh and from the Spirit.

Once the theme of the chapter was stated, Paul gave us 5 reasons why the flesh brought us condemnation. He concluded those reasons with so then they that are in the flesh cannot please God and went on to remind us that or were different from people who are controlled by their flesh. Paul said But ye are not in the flesh, but in the Spirit and continued with a couple of advantages of following God's Spirit. Now Paul gives us this conclusion before giving us three reasons (sentences which start with For). Following that, Paul spends the rest of the chapter explaining how God's Spirit leads saved people who are in Christ. Therefore, this sentence, and the next three, are finishing Paul's arguments about why we should not walk after the flesh before he starts giving us detailed reasons why we should walk after the Spirit. Our first reason is that we don't owe the flesh anything but due owe the Spirit. All debtors must pay their debts or they will suffer loss, and not receive reward, when facing judgment.

Webster's 1828 simply defines debt as 'n. det. L. debitum, contracted.' A contract is a legal agreement, which means that a debt will be enforced by a court. Webster's 1828 simply defines debited as 'pp. det'ted. Indebted; obliged to.' It does not have anything significant about debtor but Easton's Bible Dictionary has 'Various regulations as to the relation between debtor and creditor are laid down in the Scriptures. (1.) the debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (De 24:10-11). (2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Ex 22:26-27). (3.) A debt could not be exacted during the Sabbatic year (De 15:1-15). Forother laws bearing on this relation see Le 25:14, 32, 39; Matthew 18:25, Matthew 18:34. (4.) A surety was liable in the same way as the original debtor (Pr 11:15; 17:18)'.

We find forms of debt in:

1Samuel 22:2 tells us that debtors were some of the first people to go to David at the start of his reign. Likewise, our realizing that we are debtors is supposed to turn us to Christ for His reign in our life.
2Kings 4:7 tells us of God paying the debt of his servant who could not pay.
Nehemiah 10:31 tells of God's people agreeing again to keep God's Law after returning from the captivity. This included God's law about debt.
Proverbs 22:26 says Be not thou one of them that strike hands, or of them that are sureties for debts.
Ezekiel 18:7 is part of God's explanation of sins which will bring a judgment of death and those activities which will bring a judgment of life. Part of what brings a judgment of life is to pay our debts.
Matthew 6:12 is part of the Lord's sample prayer and says And forgive us our debts, as we forgive our debtors.
Matthew 18:21-35 is the parable about forgiveness which ends with So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
Luke 7:41 is the start of the answer to Simon the Pharisee who was judging Mary when she was anointing our Lord for His death. Simon did not understand what was happening but still judged. Jesus used debtors to teach that people respond in love in proportion to how much they realize the amount of debt of sin that God forgave. Less love does not mean less debt but less recognition of the true amount of debt.
Luke 11:4 is part of the lord's sample prayer and says And forgive us our sins; for we also forgive every one that is indebted to us.
Luke 16:5 is part of our Lord's teaching on faithfulness and includes He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If we refuse to pay our debts we are not faithful.
Romans 1:14 says I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. please see the note for that sentence.
Romans 4:4 tells us that we can not earn the reward of God's grace and that we can not make God owe us anything. Please see the note for that sentence.
This sentence.
Romans 15:27 says It hath pleased them verily; and their debtors they are. forif the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. please see the note for that sentence.
Galatians 5:3 says For I testify again to every man that is circumcised, that he is a debtor to do the whole law. this is part of Paul's teaching that trying to get sanctified by keeping religious rules only puts us into greater debt. Please see the note for that sentence.

In addition, to these verses, please also see the note for Romans 13:8 which has links to every place in the Bible that deal with the word owe and provides the definition from Webster's 1828. The functional definition is: 'To be indebted; to be obliged or bound to pay'.

Please also see the note for 1John 5:20 which tells us how the Son of God... hath given us an understanding, that we may know him and become like Him in order to be true sons of God.

Please see above, within this note, for the word debt.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we are. Ro 6:2-15; Ps 116:16; 1Co 6:19-20; 1Pe 4:2-3'.

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C8-S13 (Verse 13) First reason that we are debtors, not to the flesh, to live after the flesh.

Equivalent Section: Results of living after the flesh.

For if ye live after the flesh,
ye shall die:.

Equivalent Section: Results of living through the Spirit.

but if ye through the Spirit do mortify the deeds of the body,
ye shall live..

This sentence gives us Paul's first reason that we don't want to live after the flesh. Again we see a conditional statement where we will receive the results if we meet the condition. In addition, since this sentence is divided by a colon followed by the word but, the two Equivalent sections are polar opposites. Here we see this structural truth expressed in the very sentence. The two if conditions are polar opposites and the two results are polar opposites.

Many people are led into doctrinal error by believing that these conditional statements are less than absolute. In the first part of this sentence we are told that each and every one of us personally (ye) shall die if we personally (ye) live after the flesh. So the first thing that we see about this absolute conditional statement is that it applies at a personal level. Judgment for my sin doesn't apply to you and judgment for your sin doesn't apply to me. In addition, we have seen all throughout this epistle that death is used for the entire process of corruption that results in the soul and spirit abandoning the flesh and not just the final act of abandonment. Therefore, the first part of this sentence is telling us on a personal level that every act of living after the flesh results in personal corruption which ultimately results in our soul and spirit abandoning our flesh.

This can be applied at a physical, mental and emotional levels as well as a spiritual level. All of us know the ultimate results of gluttony, wild living and other sins. I will leave it to the reader to expand that while I go onto the second (equivalent) part of this sentence.

Our Second Equivalent Section has another conditional phrase which gives us the opposite of the conditional phrase in the First Equivalent Section of this sentence. Thus, if ye through the Spirit do mortify the deeds of the body is the opposite of if ye live after the flesh. Live after the flesh on a personal level is the opposite of mortify the deeds of the body on a personal level. The word mortify means to make non-responsive. A mortician replaces all of the blood in a body with other fluids because there have been people who appeared to be dead but weren't and awoke alive in the grave History tells us that more than one grave has been opened to find broken nails where supposedly dead people tried to literally claw their way out of their casket. Thus, the mortician removes all of the blood because the life of the flesh is in the blood (Leviticus 17:11).

A mortician removes the blood (life) from the body so that the body can not respond to the life that is in the blood. In the case of our fleshly body, that is the sin nature which we inherited from Adam (as explained elsewhere in this epistle.) that's why the phrase mortify the deeds of the body means to make the body stop doing the deeds which are in response to sin in the flesh (3:20; 7:25; 8:3). The rest of this Second Equivalent Section tells us that if we do mortify the deeds of the body then each and every one of us personally (ye) shall live. Again, we see this entire sentence talking about results that we will personally receive. In addition, the life that it is talking about is spiritual life because this Equivalent Section literally says through the Spirit do. Please see the notes for Romans 14:7 for links to every verse, in Romans, which uses any form of the word live along with the definition from Webster's 1828. God is the true source of all life and each of these sentences use life to tell us that we need to be more like God.

We also see that it is talking about what we do and is not talking about some 'positional ' attribute. The error of attributing the things of Romans 8 to some 'positional ' attribute has already been mentioned several times. Romans 8 is all about our walk as this verse clearly says. If we do mortify the deeds of the body we shall live on a personal level and if we do not mortify the deeds of the body then we will die on a personal level. This truth applies both spiritually and physically with the spiritual helping the physical through the process of quickening, as we saw in an earlier note.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828. Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the Romans 6:2 which has links to sentences within Romans which deal with death. That note also provides the Webster's 1828 definition and the true Biblical doctrine. There is considerable explanation in that note, but what we see for a definition that fits every use in the Bible is that death is 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Death is also used for the one-time point when the soul and spirit are forced to leave the corrupted body but, at least in the Bible, the entire process is assumed to be understood even while highlighting the ultimate point of victory for the process'.

Please see the note for Colossians 3:5-7 about the word mortify. It is the only other place in the Bible where We find this word and it has the definition from Webster's 1828 along with links from other commentators.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye live. Ro 8:1,4-6; 6:21,23; 7:5; Ga 5:19-21; 6:8; Eph 5:3-5; Col 3:5-6; Jas 1:14-15 but if. Ro 8:2; 1Co 9:27; Ga 5:24; Eph 4:22; Col 3:5-8; Tit 2:12; 1Pe 2:11 through. Ro 8:1; Eph 4:30; 5:18; 1Pe 1:22'.

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C8-S14 (Verse 14) Second reason that we are debtors, not to the flesh, to live after the flesh.

For as many as are led by the Spirit of God,
they are the sons of God..

Our sentence has a promise that we can be the sons of God. However, this promise is conditional on our being led by the Spirit of God. Unfortunately, many believe that they are true Biblical Christians and true Biblical sons of God simply because they are saved. However, our sentence clearly says that if a saved person is not following the Spirit of God, for most of the circumstances in this life, they have not spiritually matured enough to become a true Biblical son of God. Formore details on this truth, please see the Messages called: Test of Spiritual Maturity and Spiritual Maturity Levels according to the Bible. Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.

This sentence starts with For (Here's why) and tells us that as many as are led by the Spirit of God, they are the sons of God. It provides another reason for what Paul concluded in 8:12. As seen throughout this Study, For gives us a future reason. That means that we have to follow (are led by) the Spirit of God in order to become one of the sons of God. Since this sentence uses a conditional phrase (as many as are), our being sons of God is not guaranteed simply because we are saved. In fact, John 1:12 makes it clear that becoming a son of God is something that is added to our life after we receive him.

Please see the note for this verse in the Lord Jesus Christ Study. It is extensive and has links, along with notes, for the verses which use the phrase sons of God as well as for the verses which use the phrase children of God. It explains the difference between the two phrases and shows how this sentence is related to others in context which relates to our becoming sons of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'led. Ro 8:5,9; Ps 143:10; Pr 8:20; Isa 48:16-17; Ga 4:6; 5:16,18,22-25; Eph 5:9 they are. Ro 8:17; 2Co 6:18; Ga 3:26; Eph 1:5; 1Jo 3:1; Re 21:7 General references. exp: Ga 3:26.'.

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C8-S15 (Verse 15) Third reason that we are debtors, not to the flesh, to live after the flesh.

First Step: We had a spirit of bondage.

For ye have not received the spirit of bondage again to fear;.

Second Step: We receive a Spirit of adoption.

but ye have received the Spirit of adoption,
whereby we cry,
Abba,
Father..

This sentence starts with For (Here's why) and provides another reason for what Paul concluded in 8:12. Where sin operates through the flesh to bring us into bondage again to fear, the Spirit of God does not do that. Please notice that the spirit of bondage is lowercase while Spirit of adoption is uppercase. The spirit of bondage is lowercase because it is our fleshly sin controlled spirit. The Spirit of adoption is uppercase because it is God's Spirit.

Our Second Step also includes in the definition (is) of being spiritually minded that it is peace. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

Our sentence has a promise that we can cry, Abba, Father. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is dependent upon our followint the Spirit of adoption.

The Spirit of God is also a Spirit of adoption (which made us children of God and gave us the chance to become sons of God [8:14]) which we received when we were adopted as children of God. We saw this truth in the note for the prior sentence, especially in the note for that verse in the Lord Jesus Christ Study. It is extensive and has links, along with notes, for the verses which use the phrase sons of God as well as for the verses which use the phrase children of God. It explains the difference between the two phrases. As seen in that note, even those saved people who do not qualify as sons of God do qualify as children of God because it is the Spirit of adoption, mentioned in this sentence, which converts us from children of the devil (John 8:44) to children of God by adopting us.

Webster's 1828 simply defines adoption as 'n. L. adoptio. 1. the act of adopting, or the state of being adopted; the taking and treating of a stranger as one's own child. 2. the receiving as one's own, what is new or not natural. 3. God's taking the sinful children of men into his favor and protection. Adoption of arms, an ancient ceremony of presenting arms to one for his merit or valor, which laid the person under an obligation to defend the giver. Adoption by baptism is the spiritual affinity which is contracted by god-fathers and god-children, in the ceremony of baptism. It was introduced into the Greek church, and afterwards among the ancient Franks. this affinity was supposed to entitle the god-child to a share of the god-father's estate. Adoption by hair was performed by cutting off the hair of a person and giving it to the adoptive father. thus, Pope John VIII adopted Boson, king of Arles. Adoption by matrimony is the taking the children of a wife or husband, by a former marriage, into the condition of natural children. this is a practice peculiar to the Germans; but is not so properly adoption as affiliation. Adoption by testament is the appointing of a person to be heir, by will, or condition of his taking the name, arms, etc. of the adopter. In Europe, adoption is used for many kinds of admission to a more intimate relation, and is nearly equivalent to reception; as, the admission of persons into hospitals, or monasteries, or of one society into another'. The functional definition for this word is: 'the taking and treating of a stranger as one's own child'. We find this word used only 5 times in the Bible. They are:

This sentence tells us that we have what Webster's 1828 calla an 'Adoption by testament' because our adoption is recorded as part of the New Testament.
8:23 tells us that we have not yet received everything included in our adoption. In particular, saved people will receive a new body in the future.
9:4 tells us that the adoption was first offered to the Israelites, but they rejected God's conditions of adoption. That chapter goes on to warn us to not do the same thing.
Galatians 4:5 gives a more detailed explanation of what this sentence says. It says that we were in bondage under the elements of the world. and that God did what was necessary that we might receive the adoption of sons. Please see the note for that verse for the details.
Ephesians 1:5 tells us that God predestinated us unto the adoption of children by Jesus Christ. Notice that this verse literally says that we were offered the adoption of children. This is what the note for our current sentence says. The verse in Ephesians, and the attached note, go on to explain how God wants us to move beyond being children of God to becoming sons of God.

We can personally cry to God the Father for help because we have an actual ongoing personal relationship with God the Father as sons of God. This right is not based upon some 'positional ' thing. Ask any grandfather what his personal response would be to someone who has spent years hurting his children and grandchildren and then came to him and claimed that the grandfather is technically his father and must, therefore, give him everything that the grandfather gives to his real children even while this technical son goes on trying to kill all of the real children and grandchildren. That is how people act who are relying upon their being a 'positional ' son instead of acting like a real son of God. The reason provided in this verse applies to the real sons of God and not to any devil and fleshing serving person who claims to be a 'positional' son of God.

Please see the notes for Romans 14:1 for links to every verse, in Romans, which uses the word receive along with a short note for each and the definition from Webster's 1828. The functional definition, of the word receive, is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for 1Corinthians 7:15 and 2Peter 2:19 about the word bondage. The functional definition is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. Please also see the notes for 1Corinthians C7S16; Galatians C2-S3 and Philippians 1:3-7 about the word bond.

Please see the Study called The Fear of the Lord and the note for Romans 11:20-21 for all of the places where Romans uses the word fear. The functional definition is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'.

Please see above, within this note, for the word adoption. The functional definition for this word is: 'the taking and treating of a stranger as one's own child'.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'CRYING, ppr. Uttering a loud voice; proclaiming; etc.
CRYING, a. Notorious; common; great; as a crying sin or abuse.
CRYING, n. Importunate call; clamor; outcry'.

We only find the word abba is used in Mark 14:36; Galatians 4:6 and our current sentence.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

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C8-S16 (Verse 16-17) Since we are children of God, we should act like it.

Equivalent Section: How we know.

The Spirit itself beareth witness with our spirit,
that we are the children of God:.

Equivalent Section: Steps to move from children of God to sons of God.

First Step: Realize that there is an inheritance to earn.

And if children,
then heirs;.

Second Step: Realize that the inheritance is only given to those people who are in Christ.

heirs of God ,
and joint-heirs with Christ;.

Third Step: Live in Christ with full assurance of reward.

if so be that we suffer with him,
that we may be also glorified together..

Every sentence from 8:16 through 8:30 are part of a single unit of thought which needs to be considered together. Every sentence, after 8:16, starts with a connecting word, which means that God, through Paul, wanted us to consider all of these things together and not take them out of context. Our first sentence tells us the difference between the children of God and the sons of God. Then the sentences after that give us details about the additional things that God gives to the children of God in order to make them into the sons of God. Please see the note for Romans 8:14 in the Lord Jesus Christ Study. It is extensive and has links, along with notes, for the verses which use the phrase sons of God as well as for the verses which use the phrase children of God. It explains the difference between the two phrases.

Our sentence has a promise that the Spirit itself beareth witness with our spirit, that we are the children of God. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is dependent upon our maintaining our personal relationship with God. Jesus said that He would never leave us nor forsake us (Hebrews 13:5). However, we can leave Him by refusing to fulfill our responsibilities in the relationship. When that happens, people can lose their assurance of salvation. Lots of preachers tell people to beat on a pulpit and scream 'I know that I know that I know' until you get your assurance back. However, the word of God says that assurance only comes from Jesus through a proper relationship. That requires our obeying His commandments. In (almost?) every case of a promise given for the 'Church Age', God has a requirement that we must meet in order to receive the promise. Devils get people to believe that they can get the promise some other way. And, when they don't receive the promise, devils try to convince people that they did what was required and that the promises of God are unreliable. Therefore, it is critical that we truly understand what is required to receive a promise, do what is required, and keep the faith that God will keep His promises in His time and in His way.

In addition to the p[promise mentioned, our sentence has another promise that we may be also glorified together. However, the phrase just before that promise says: if so be that we suffer with him. The word if makes this promise conditional. In addition, since the two promises are in the same sentence, they are tied together. That is, most people lose their assurance because they leave the relationship when God requires them to suffer with him. Thus, they not only lose their everlasting reward in heaven but they also lose the blessings of the ongoing relationship and they can lose their assurance of salvation.

Since the First Equivalent Section of our sentence tells us how we know we are the children of God, and the Second Equivalent Section tells us steps to move from being children of God to being sons of God, understanding the difference in how the Bible uses these two phrases is important to understanding our sentence. Now, I realize that our sentence does not use the phrase sons of God. However, it tells us about being heirs and different heirs inherit different things and different amounts of things with the more favored receiving a greater inheritance. With this in mind, we need to look at where our sentence says: joint-heirs with Christ. This means we must be joined with Christ. The Bible uses the word yoke to explain this doctrine. Simply put, a saved person who is not working with Christ, and is not suffering with Christ, will not be glorified together with Christ. Yes, they will be in Heaven since they are saved. But, no, they will not receive the rewards which they expect because they did not fulfill God's requirement to be with Christ.

Simply put, the saved people who are truly with Christ will move from the spiritual category of children of God into the category of sons of God because our being with Christ will teach us how to have the character of God and having that character is the difference between being a child of God or being a son of God. And, the sons of God will inherit much more than the children of God. As the children of God we are made heirs but how much we inherit in Heaven is directly proportional to how much we are with Christ.

This chapter started out explaining who has no condemnation and who has condemnation and what are the requirements to have no condemnation. As part of that explanation, it explained that people who walk after the flesh have condemnation because they obey the law of sin and death. Then Paul explained the different result that these propel received as compared to the result of people who walk after the Spirit. Paul also made it clear that some saved people (children of God) do not walk after the Spirit. Therefore, they do not receive those rewards even though they are children of God. Then, just before this sentence, we were told that all saved people were adopted. Adopted people, who are not infants at the time of their adoption, have the nature of their former parents and have to learn the nature of their new parents. That is what our current sentence is starting to teach us. Yes, we are the children of God because of our adoption, but we have to receive the character of God, and become like Him, before the Bible considers us to be the sons of God.

While this sentence is not connected to prior sentences by a connecting word, it starts another series of sentences which give us further evidence that Paul's claims in this chapter are true. That is: Paul is starting another subsection of logic which is related to the theme of the chapter.

In the First Equivalent Section of this sentence, we are told that we know that we are the children of God because The Spirit itself beareth witness with our spirit. People who doubt their salvation either don't personally have the witness from the Spirit or they aren't listening to the Spirit. Good Godly people try to assure these people by with verses that promise us everlasting life and other 'positional ' attributes. However, those verses can't take away the witness from their own spirit that it does not have the witness from the Spirit (of God). All of the verses in the Bible won't help them overcome the Holy Spirit refusing to witness with their spirit. The main thing that they need is the witness from the Spirit (of God). That's where the Second Equivalent Section of this sentence comes in.

Children are supposed to grow up. No one has a baby so that they are still changing diapers 30 years later. Part of growing up is learning how to act in an acceptable manner. That is part of what parents teach children. Parents also teach children how to do other things like walk and talk and feed themselves. As they learn these things the parents give them approval, love and other feelings of belonging to the parents. This is how the Spirit itself beareth witness with our spirit, that we are the children of God. Once people have been shown the basic verses on eternal security, they need to be told to obey God's Spirit and grow up spiritually. That is the only way that their spirit gets the assurance from God's Holy Spirit that they need to be sure that they are the children of God.

As children start to get a little older, they help with younger children. I was changing diapers when I was 6 and cooking family dinner when I was 12. Growing up requires us to first learn how to do basic things for ourselves and then helping to do the same for younger members of the family. I've met many people who claim to be saved for years but do not have a habit of daily Bible reading and study or are haphazard about it. More than one preacher and deacon have insisted that Study to shew thyself approved unto God (2Timothy 2:15) means 'read your Bible every day'. This erroneous type of teaching is one of the main reasons that our churches are full of spiritual babies. You don't become a workman until you learn certain basic skills. Then when you become a workman, you have to learn more skills. Church leaders are letting people take the position of a workman and then trying to get them to build the habits that they should have had before they became a workman. Meanwhile, these people are teaching others that they can become church leaders without growing up spiritually.

Many people who claim to have been saved for years have an inconsistent prayer life and are not sure how to talk to their God. Listen to prayer requests in most churches and it will be mainly requests for sick and physical needs with very little concern shown for the spiritual interests of God. Try suggesting in a church that some of these physical problems are because God is punishing His people or trying to get their attention so that they will pay attention to His spiritual concerns, and see what reaction you get. The fact is that we can't control God's Holy Spirit. He decides what spiritual truth He gives us and when he does so. If we refuse to listen to God's Holy Spirit when He is telling us to grow up spiritually and to care about the spiritual concerns of God, then we will not hear when the Spirit itself beareth witness with our spirit, that we are the children of God. Either we listen to God's Holy Spirit and accept what we don't want to hear along with what we want to hear, or we don't listen. Which of the two that someone is doing is evident by their spiritual maturity and not any claim coming out of their mouth.

Our Second Equivalent Section tells us how God's Holy Spirit teaches us to grow up spiritually. This Second Equivalent Section tells us that we are heirs of God if (since we are) the children of God. A person can't be an heirs of God without a salvation that makes them real children of God and takes them to heaven. So if they are assured of their status as heirs of God, their doubt of salvation will go away. According to the remainder of this sentence, the way to be assured that you are an heirs of God is to be assured that you are an joint-heirs with Christ. That assurance comes when we suffer with him See, these people that aren't sure of their salvation have that assurance taken away because they refuse to suffer with him and all of the verses in the Bible aren't going to make God give them that assurance before they meet God's requirement to have that assurance. That is what our next sentence tells us in detail. However, before we get to that sentence, set's look a little closer at the Second Equivalent Section of our current sentence.

There are forms of the word inherit that occur 311 times in 261 verses of the Bible. The first is Genesis 15:17 where we read And he said unto him, I am the LORD that brought thee out of Ur of the Chaldeans, to give thee this land to inherit it.. The LORD did not go around to all of the people who claimed the land at that time and force them to make Abraham their heir. The fact is that this promise will not be fulfilled until Jesus Christ returns to this Earth and puts everyone who opposes his will into Hell. Thus, we see that God fulfills His promise to give an inheritance through the judgment of Jesus Christ. Hopefully, this doctrine is known well enough that I can go on without providing all of the evidence that is in the Bible. In addition, since Abraham is known as the father of the faithful, people should understand what Abraham did to justify God saving him and promising him this inheritance.

We've seen how God determines the inheritance, but have nor looked at the heirs. Forms of that word only occur 29 times in 26 verses of the Bible. Obviously, there is far more variety in the inheritance than there is in the type of heirs. That is: while the individual inheritance that is received in personal and varies from person to person, the requirements to becoming an heir does not change. Webster's 1828 dictionary defines heir as 'n. are. L. haeres, haeredis. 1. the man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner. We give the title to a person who is to inherit after the death of an ancestor, and during his life, as well as to the person who has actually come into possession. A man's children are his heirs. In most monarchies, the king's eldest son is heir to the throne; and a nobleman's eldest son is heir to his title. Lo, one born in my house is my heir. Gen.15. 2. One who inherits, or takes from an ancestor. the son is often heir to the disease, or to the miseries of the father. 3. One who succeeds to the estate of a former possessor. Jer.49. Mic.1. 4. One who is entitled to possess. In Scripture, saints are called heirs of the promise, heirs of righteousness, heirs of salvation, etc., by virtue of the death of Christ, or of God's gracious promises. Heir-presumptive, one who, if the ancestor should die immediately, would be heir, but whose right of inheritance may be defeated by any contingency, as by the birth of a nearer relative.
HEIR, v.t. are. to inherit; to take possession of an estate of inheritance, after the death of the ancestor.' All of this can be simplified to say that an heir as 'gets what someone else had'. In the case of physical inheritance, the former person has to give up possession. However, in the case of spiritual inheritance, the former can retail possession even while the heir takes possession. (See 'heirs of the promise, heirs of righteousness, heirs of salvation, etc., by virtue of the death of Christ, or of God's gracious promises' in the definition from Webster's 1828 above.

We find heir is used in:

Genesis 15:3-4 tells us that Abraham thought that the inheritance would pass according to men's' rules. However, since that didn't seem to match the promise of God he asked God about it. God used this to teach us that the rules of spiritual inheritance are different from the rules of physical inheritance.
Genesis 21:10 teaches us that those people with a physical (religious) claim shall not inherit the spiritual inheritance. This verse is explained in Galatians 4. (Please see links below).
2Samuel 14:7 is part of a story that Joab had a woman tell to king David to get him to being back Absalom. No matter how much we upset God, he will not completely disown His children.
Proverbs 30:23 says ...an handmaid that is heir to her mistress is one of four (things) which (the earth) cannot bear. This is referring back to the stories in Genesis where we saw that the hired servant, and the descendent of the hired servant, do not inherit like the children do. We do not receive an inheritance because we serve God but because we are the children of God. Our level of inheritance is dependent upon our level of personal relationship to Him.
Jeremiah 49:1-2 tell us that the Amorites has a fleshly legal claim through lot but God would destroy them and their claim. No kind of physical religious claim gets a spiritual inheritance.
Micah 1:15 told the people that even though they were going into captivity because they had believed religious lies, God still has an heir Who had not yet come.
Matthew 21:38 is part of a parable where Jesus was exposing the religious lie that religious men could steal the inheritance.
Mark 12:7 is the same parable.
Luke 20:14 is the same parable.
Romans 4:13-15 explains that the inheritance is not by keeping religious laws but by receiving the righteousness of faith that comes through our personal relationship with Jesus Christ. Please see the notes for those sentences for more details.
This sentence tells us that only the children of God are heirs.
Galatians 3:29 ends one chapter and leads into the next chapter where we are told much more details about being an heir. It says And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. It tells us that we must be Christ's if we want to be heirs. Please see the note for that verse for the details.
Galatians 4:1 says Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father.. This is the introduction of a chapter which explains the difference between an heir and a servant. Paul goes on to explain how we must receive the character of God, and become sons of God, just like our current sentence says, if we are to become heirs who receive more that the right to be in God's home (heaven) like a servant lives there. Please see the note for that verse for the details.
Galatians 4:7 says Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. the Wherefore makes this sentence based upon what came before it and goes on to explain that we are an heir of God through Christ. Once more we see the Biblical requirement that we maintain our personal relationship through Christ in order to be heirs. Please see the note for that verse for the details.
Galatians 4:30 finishes the chapter that Galatians 4:1 started and makes this entire chapter relevant to this discussion about heirs. In addition, it quotes our verse back in Genesis, which makes this chapter the Biblical explanation of the precept introduced in Genesis. Please see the note for this verse for the details.
Titus 3:7 says Titus 3:7 that being justified by his grace, we should be made heirs according to the hope of eternal life. this is the end of a sentence which teaches us that 'All men should obey sound doctrine because of the type of salvation that God provides.' Once more we see our being an heir tied to our personal relationship to God that is through Jesus Christ our Saviour. Please see the note for that verse for the details.
Hebrews 1:2 tells us that God Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things... This is the opening sentence to this epistle which explains that all which we receive from God comes through His Son because the Son is the true heir and we only become heirs through Him.
Hebrews 1:14 tells us that the angels serve those people who become heirs of salvation through God's Son.
Hebrews 6:17 says Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:. People who are truly an heir are assured of their inheritance because it is God Who personally assures it.
Hebrews 11:7, 9 are part of the 'Chapter of faith' and both verses show us that Godly people became heirs because of their faith.
James 2:5 also teaches that it requires faith to become an heir.
1Peter 3:7 tells us that wives are heirs with their husbands. God will not let one heir deny the inheritance to another.

All through these verses we see that the amount inheritance that we receive is based upon our current personal relationship that is with Christ. Our sentence also tells us that the amount inheritance is that we will receive the same glory as Christ has but requires our also suffering as Christ did. Please also follow This link to see other places where the Bible uses the phrase with Christ.

Please see the note for Romans 15:1 which has links to sentences within Romans which have a form of the word bear (verb) along with a working definition of the word. The functional definition is: 'to carry a load over a period of time'. Please note that our sentence actually uses the word beareth, which means that God's Holy Spirit 'keeps on keeping on carrying our load'.

Please see the note for Hebrews 11:4 about the word witness. The functional definition is: 'someone who is qualified to testify in court and is available to do so if the court requests'. Please also see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses.

Please see the notes for Romans C8S14; God in Romans: Romans C4S12; 1Peter 2:3-LJC and with the kingdom of heaven in 1Peter 2:1 about the phrase children of God. The functional definition is: 'saved people'. Please also see the note for Galatians C4-S1 about the word child. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the note for Colossians 2:18-19 about the word joint. The functional definition is: 'The joining of two or more things'. Our sentence tells us that we are joint-heirs and the word heirs was dealt with earlier within this note.

Please also see the note for 1Peter 4:12-13 which is a detailed sentence that explains how our suffering in this life is to be expected and is actually the basis of eternal rewards. Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition is: ' to feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for Romans 15:17 which has links to where this epistle talks about glory. Please also see the notes for 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Spirit. Ro 8:23,26; 2Co 1:22; 5:5; Eph 1:13; 4:30; 1Jo 4:13 with our. 2Co 1:12; 1Jo 3:19-22; 5:10 General references. exp: Ga 3:26.
if children. Ro 8:3,29-30; 5:9-10,17; Lu 12:32; Ac 26:18; Ga 3:29; 4:7; Eph 3:6; Tit 3:7; Heb 1:14; 6:17; Jas 2:5; 1Pe 1:4 heirs of. Mt 25:21; Lu 22:29-30; Joh 17:24; 1Co 2:9; 3:22-23; Re 3:21; 21:7 if so be. Mt 16:24; Lu 24:26; Joh 12:25-26; Ac 14:22; 2Co 4:8-12; Php 1:29; 2Ti 2:10-14 General references. exp: Ge 25:5; Ga 3:26.'.

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C8-S17 (Verse 18) First reason to become a son of God.

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

This sentence is a verse that lots of people like to quote while ignoring the For that starts it. They want to talk about the glory which shall be revealed in us while down-playing or ignoring the sufferings of this present time which are part of this sentence. Yes, the sentence itself gives us that but not to the level that some people take it, which is to effectively present the sufferings of this present time as some token thing such as not getting all of the trinkets that people lust after. Further, even those who do talk about the sufferings of this present time often (directly or indirectly) allow people to include the just punishment for their sins as part of the sufferings of this present time. However, the For that starts this sentence tells us that it is the why of the prior sentence where the sufferings of this present time were limited to we suffer with him (Christ). Christ did not suffer because of His own sins but He suffered because of the sins of others and because He brought the truth of the gospel to people. In particular, we have seen in this study that the gospel of Christ is a gospel that is taught to saved people in order to bring spiritual maturity. Anyone who has truly preached the gospel of Christ knows of the suffering that can come from God's people who wish to remain spiritual infants while they receive the reward of a fully mature spiritual leader.

Please see the note for Romans 15:17 which has links to where this epistle talks about glory. This sentence says that the glory...shall be revealed in us. You can not reveal something unless it is already there. That means that the glory must already be in us before it is revealed. The only way that we get glory...in us is for Christ (not the Holy Spirit) to put it in us and He only does that when we let Him control our personal life and do His work through our life. Read the context of this chapter and sentence and you should see this for yourself.

Webster's 1828 dictionary defines reckon as ', v.t. rek'n. L. rego, rectus, whence regnum, regno, Eng. to reign and right. 1. to count; to number; that is, to tell the particulars. The priest shall reckon to him the money, according to the years that remain, even to the year of jubilee, and it shall be abated. Lev. 27. I reckoned above two hundred and fifty on the outside of the church. 2. to esteem; to account; to repute. Rom. 8. Forhim I reckon not in high estate. 3. to repute; to set in the number or rank of. He was reckoned among the transgressors. Luke 22. 4. to assign in an account. rom. 4. 5. to compute; to calculate.' please notice that each thing presented in the dictionary is something that an accountant would do. This requires being exact and precise. We see forms of this word occur in 33 verses of the Bible, 8 verses of the New Testament and 5 times in Romans. In the Bible, this word is used mainly for accounting of money. However, we see this word used in the Bible for the Tabernacle where an error might have killed people. We also see it used in the birthright of the genology of Christ. Finally, we see it used for the spiritual reward that we can expect to receive. That is: the process for computing the amount of mammon and the amount of spiritual reward are the same even though the two are so different that we can only receive one or the other. In the New Testament we see this word used in:

Matthew 18:24 is part of a parable by Jesus which tells us what the kingdom of heaven likened unto.
Matthew 25.19 is part of a parable by Jesus which tells us the spiritual reward that we can expect for our service to God while in this life.
Luke 22:37 is talking about the crucifixion of Jesus Christ and how He was legally accounted among the transgressors.
Romans 4:4 tells us that, yes, there will be an exact and precise reckoning of our spiritual reward but that reckoning is based upon grace and not because we put God into our debt.
Romans 4:9-10 tells us that faith was reckoned to Abraham for righteousness and then goes on to explain how that reckoning was done. While 4:4 spoke about the concept, these verses give us an application of that concept.
Romans 6:11 tells us how we are to legally consider ourselves. It tells us to Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Our current sentence tells us how to relate our sufferings of this present time to the glory which shall be revealed in us. Thus, we are not told to use some vague process which is based upon hope but to use a legally precise method that is used for money. That is, there is a direct proportion between the sufferings of this present time and the glory which shall be revealed in us but only if that suffering is with him (Christ).

Forms of the word suffer occur 184 times in 178 verses of the Bible, 135 times in 130 verses of the New Testament, and 4 times in Romans (Romans 2:4, this sentence, the next sentence and in 9:22). Webster's 1828 dictionary defines suffer as 'v.t.L. suffero; sub, under, and fero, to bear; as we say, to undergo. 1. to feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind. the criminal suffers punishment; the sinner suffers the pangs of conscience in this life, and is condemned to suffer the wrath of an offended God. We often suffer wrong; we suffer abuse; we suffer injustice. 2. to endure; to support; to sustain; not to sink under. Our spirit and strength entire, strongly to suffer and support our pains. 3. to allow; to permit; not to forbid or hinder. Will you suffer yourself to be insulted? I suffer them to enter and possess. Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. Lev. 19. 4. to undergo; to be affected by. Substances suffer an entire change by the action of fire, or by entering into new combinations. 5. to sustain; to be affected by; as, to suffer loss or damage.

SUF'FER,v.i. to feel or undergo pain of body or mind; to bear what is inconvenient. We suffer with pain, sickness or sorrow. We suffer with anxiety. We suffer by evils past and by anticipating others to come. We suffer from fear and from disappointed hopes. 1. to undergo, as punishment. The father was first condemned to suffer on a day appointed, and the son afterwards, the day following. 2. to be injured; to sustain loss or damage. A building suffers for want of seasonable repairs. It is just that we should suffer for neglect of duty. Public business suffers by private infirmities.' We see longsuffering is used in Romans 2:4 and in 9:22. 2:4 tells us that it is a trait of God and associates it with forbearance. That note also gives the definition from Webster's 1828 for longsuffering. 9:22 tells us how God applies this trait to man. Other than those verses, we see suffer is used in this sentence and the prior sentence where we are told to suffer with him (Christ).

Please see the note for 8:18 which has links to verses which use any form of the word reckon and provides the definition from Webster's 1828. The functional definition is: ' to count; to number; that is, to tell the particulars'.

Please see above, within this note, about the word suffer. Please also see the note for 1Peter 4:12-13 which is a detailed sentence that explains how our suffering in this life is to be expected and is actually the basis of eternal rewards. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: ' Being in a certain place; opposed to absent. Being before the face or near; being in company'.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition is: 'Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'.

Please see the note for Mark 4:30 about the word compare / comparison. The functional definition for this word is: 'To set or bring things together in fact or in contemplation, and to examine the relations they bear to each other, with a view to ascertain their agreement or disagreement'.

Please see the note for Galatians C1-S10 about the word reveal. The functional definition is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Please also see the notes for Romans C16S33; 2Corinthians 12:1 about the word revelation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I reckon. Mt 5:11-12; Ac 20:24; 2Co 4:17-18; Heb 11:25-26,35; 1Pe 1:6-7 the glory. Col 3:4; 2Th 1:7-12; 2:14; 1Pe 1:13; 4:13; 5:1; 1Jo 3:2 exp: Ro 5:2.'.

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C8-S18 (Verse 19) Second reason to become a son of God.

For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

Basically, all of the creatures on this earth are waiting for the manifestation of the sons of God when Christ returns to rule this Earth because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

So, we see that our sentence tells us that creation is waiting for a pretty significant event but it also tells us how it is waiting. The word earnest is defined by Webster's 1828 as 'a. ern'est. 1. Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited. They are never more earnest to disturb us, than when they see us most earnest in this duty. 2. Ardent; warm; eager; zealous; animated; importunate; as earnest in love; earnest in prayer. 3. Intent; fixed. On that prospect strange their earnest eyes were fixed. 4. Serious; important; that is, really intent or engaged; whence the phrase, in earnest. to be in earnest, is to be really urging or stretching towards an object; intent on a pursuit. Hence, from fixed attention, comes the sense of seriousness in the pursuit, as opposed to trifling or jest. Are you in earnest or in jest?

EARNEST, n. ern'est. Seriousness; a reality; a real event; as opposed to jesting or feigned appearance. Take heed that this jest do not one day turn to earnest. And given in earnest what I begg'd in jest. 1. First fruits; that which is in advance, and gives promise of something to come. Early fruit may be an earnest of fruit to follow. the first success in arms may be an earnest of future success. the Christian's peace of mind in this life is an earnest of future peace and happiness. Hence earnest or earnest-money is a first payment or deposit giving promise or assurance of full payment. Hence the practice of giving an earnest to ratify a bargain. This sense of the word is primary, denoting that which goes before, or in advance. thus, the earnest of the spirit is given to saints, as a pledge or assurance of their future enjoyment of God's presence and favor.' We see forms of the word earnest in 24 verses of the Bible and 16 verses of the New Testament (Luke 22:44, 56; Acts 3:12; 23:1; this sentence; 1Corinthians 12:31; 2Corinthians 1:22; 5:2, 5; 7:7; 8:16; Ephesians 1:14; Philippians 1:20; Hebrews 2:1; James 5:17; Jude 1:3).

The word expectation is defined by Webster's 1828 as ', n. L. expectation. the act of expecting or looking forward to a future event with at least some reason to believe the event will happen. Expectation differs from hope. Hope originates in desire, and may exist with little or no ground of belief that the desired event will arrive. Expectation is founded on some reasons which render the event probably. Hope is directed to some good; expectation is directed to good or evil. The same weakness of mind which indulges absurd expectations, produces petulance in disappointment. 1. the state of expecting, either with hope or fear. 2. Prospect of good to come. My soul, wait thou only on God, for my expectation is from him. Ps.62, 3. the object of expectation; the expected Messiah. 4. A state or qualities in a person which excite expectations in others of some future excellence; as a youth of expectation. We now more generally say, a youth of promise. 5. In chances, expectation is applied to contingent events, and is reducible to computation. A sum of money in expectation, when an event happens, has a determinate value before that event happens. If the chances of receiving or not receiving a hundred dollars, when an event arrives, are equal; then, before the arrival of the event, the expectation is worth half the money.' We find expectation is used only in Psalms 9:18; Psalms 62:5; Proverbs 10:28; 11:7, 23; 23:18; 24:14; Isaiah 20:5-6; Zechariah 9:5; Luke 3:15; Acts 12:11; this sentence; Philippians 1:20.

As the definition says, we find that the Bible usage of expectation is something which has not yet happened but which the person is so sure it will happen that some might declare it a fact before they have the evidence required for a fact. We also see that when the expectation is based upon a promise of God then it happens. However, if the expectation is of evil or that anyone other than God is to perform it or if it is a misinterpretation of God's promise, then, within the Bible, it does not happen. In addition, each time we see this word used the person involved bases their expectation upon the character of God and not any promise within the Bible.

This sentence is apparently one of the places that stumps commentators. Their problems really do not make sense to me because the very next sentence tells us why Paul said what he did in this sentence. (Please also see the next note.) If the commentators deal with this sentence, then many try to limit creature to man. God, through Paul, would not have used the word creature within this context if He meant to limit the meaning to man.

When we look at all of nature, as some commentators do for these verses, we can see that all of nature is in distress. All we have to do is look at the pollutions created by man and the deformities and birth defects found even within animals that are due to man's pollutions. That doesn't include what God did with the flood. While all of the earth suffered because of man's sin, it wasn't the fault of the earth. What we see all through the Bible is that when one being suffers through the fault of another, and they look to God in faith, God redeems them because of the character of God. Therefore, since all of creation is suffering because of man's sin, all of creation is looking to God for redemption that is based upon the character of God. That redemption won't happen until God is done dealing with man's sin and we will know that time when our Lord Jesus Christ returns to rule and reign on this earth. This expectation is also the basis for prophecies such as that the lion will lay down with the lamb. This expectation will also put things in their proper place and with proper proportion. Thus, we won't have people declaring themselves to be 'green' and more righteous than others because they want to save the habitat of some bug while also demanding that we finance abortionists.

One use of the word earnest, in the Bible, is a 'down payment' such as we find in 2Corinthians 1:22; 5:5 and Ephesians 1:14. in this case, the 'down payment' which all nature has is the changed life of truly saved people who also qualify as sons of God. There was more respect for all kinds of life, especially human life, when the politics of this country were controlled by the sons of God. The first laws against cruelty to animals were passed by the sons of God. Many people today claim to be interested in preserving nature but they do it at the expense of human life because they join with abortionist in order to increase their political support. True sons of God know they have to be righteous even when it seems as if the best way is to be unrighteous. True sons of God stick with what is righteous and trust God to take care of any problems. Creatures can trust true sons of God, because they will not change and offer up one creature's destruction for the good of another or for political gain. Other people are not that consistent and faithful. Therefore, nature can rely upon true sons of God and no other people because no other group of people are controlled by God like true sons of God are. That is why the expectation of the creature is earnest (based upon God's change of true sons of God, which is the 'down payment' of the full change to come.)

Please see above, within this note, for the words earnest and expectation.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Romans 1:20-21 about the word creation. Please also see the note for 1Peter 4:19 about the word Creator. Please also see the note for Colossians 1:9-17 about the word create. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word manifest and provides the definition from Webster's 1828. Please also see the notes for Romans C3S20; Romans C16S33; 1John-Manifest. Manifestation can be defined as 'made available, in this world, for extensive examination that uses multiple means to accomplish the examination'. in this sentence the sons of God are manifested and the consequences of that continue for several sentences in this chapter.

Please see the note for 8:19 in the Lord Jesus Christ Study for details on the use of sons of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the earnest. Ro 8:23; Php 1:20 expectation. Isa 65:17; Ac 3:21; 2Pe 3:11-13; Re 21:1-5 the manifestation. Mal 3:17-18; Mt 25:31-46; 1Jo 3:2 General references. exp: Ge 49:18.'.

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C8-S19 (Verse 20-21) Third reason to become a son of God.

For the creature was made subject to vanity,
not willingly,
but by reason of him who hath subjected the same in hope,
Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God..

This sentence is dealing with part of the results from God the Father cursing this Earth after Adam sinned. While God has removed part of the curse, the part spoken of in this sentence will remain until the 1,000-years reign of Christ.

Please see the note for 8:14 in the Lord Jesus Christ Study for more details on the difference in use, within the Bible, for sons of God and for children of God. Please also see the general note for Son in the Lord Jesus Christ Study because it explains the consistent usage of the word Son within this epistle.

This sentence starts with For and gives a reason why God sais what he did in the prior sentence as well as giving another reason for the children of God. Tobecome sons of God. First we will deal with the reason for the prior sentence then we will deal with the reason for why the children of God. should become sons of God.

In our prior sentence we were told that the earnest expectation of the creature waiteth for the manifestation of the sons of God. Now we are told For the creature was made subject to vanity, not willingly and the implication is that this condition will be reversed at the time of the manifestation of the sons of God. So the first obvious question is: 'What is this vanity that was forced upon the creature?' And, the question that has to be answered before that is: 'What does the Bible mean by vanity?'

We find vanity is used 86 times in 79 verses of the Bible and, in the New Testament, used only in this verse; Ephesians 4:17 and in 2Peter 2:18. (Please see those notes in the Book Studies for more details about those sentences.) In Ephesians 4:17 we learn that this word describes lost people who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. in 2Peter 2:18 we see this word used to describe them that walk after the flesh in the lust of uncleanness that Peter describes in great detail including that they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. That is, these people use vanity to lure the children of God. into doctrinal error. The first time that this happened was the original Sin, which is the reason for the curse that is upon all nature. The note for the prior sentence dealt with this to some extent, and showed when it will end. in this sentence we see that man accepted vanity, not nature, but all of nature was made subject to vanity even though nature did not go willingly. (Please see the note for 13:1 for verses, Webster's 1828 definition, and other Bible links related to how Romans used the word subject.)

Therefore, the answer to our question of 'What does the Bible mean by vanity?' is 'something that produces doctrinal error'. The answer to our question of 'What is this vanity that was forced upon the creature?' is 'everything that is wrong in this world'.

We can learn even more when we look at how the Bible uses vain. This word is used 114 times in 104 verses of the Bible, 38 times in 35 verses of the New Testament and, in Romans, in Romans 1:21 and Romans 13:4. In Romans 1:21 this word is used to describe fools who ignore the witness of nature in order to pursue their false doctrine. In Romans 13:4 we find out that people get hurt if they are so foolish as to believe that he beareth not the sword in vain...to execute (God's) wrath upon him that doeth evil. The first use of this word was when Pharaoh called the Words of God vain. We know what happened to him and all of his followers. The second use of this word is Exodus 20:7 which tells us Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. the doctrinal error that fools believe is that this commandment means 'Don't cuss'. However, what it really means is 'Don't claim to be a Christian and live like lost people.' therefore, we see that the Bible is consistent in linking vanity to doctrinal error. We also see the children of God believing this doctrinal error (that it only means Don't cuss') and suffering the consequence of sinning against God's Commandment because of ignorance. Thus, many of the children of God are also suffering from the bondage of corruption and need the glorious liberty of the children of God.

Thus, we see the reason for prior sentence (the earnest expectation of the creature) that is Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. We also see the reason for the children of God to become a son of God in that doing so delivers from the bondage of corruption in the here-and-now.

That's all 'fine, well and good', but does not tell us why God made all of nature suffer for man's sin. A good part of the answer is that God is only getting the blame for corruption done by man. However, part of it really was God's doing and that is what one phrase of our sentence is dealing with. When our sentence says but by reason of him who hath subjected the same in hope, we see that God loved man so much that he was willing to let all of the rest of His creation suffer in order to teach man a lesson that man needed. That is a lesson in hope. In several places on this site hope is compared to faith. Both are based upon belief and require action before the results are seen in order to prove that belief. However, where faith has belief which is based upon a promise of God, hope is based upon the character of God. In just a couple of sentences (8:24) we see this explained where Paul says For we are saved by hope. (Please see that note.) All of this is explained more by Paul in the next few sentences which are linked to this sentence by starting with connecting words.

The important thing about out current phrase is to understand that God used all of His creation to teach man to hope upon the character of God. Nature does not turn against God, without man's intervention, even though nature is suffering for something that it did not do. All of the creatures of nature serve God in hope of deliverance even though they have no promise of God and only have God's character. That is the real reason that commentators can't find any verses (promises of God) which match this doctrine. Just as the creatures of nature serve God in hope of deliverance even though they have no promise of God and only have God's character, so also are the children of God. Todo in order to spiritually mature and become the sons of God.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Romans 1:20-21 about the word creation. Please also see the note for Colossians 1:9-17 about the word create. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

Please see above, within this note, for the word vanity.

Please see the note for 2Corinthians 3:10 about the word reason. The functional definition is: 'The cause, ground, principle or motive of anything said or done; that which supports or justifies a determination, plan or measure'.

Please see the note for Romans 8:24 which has links to every place in Romans where the word hope is used. As pointed out there, I urge the reader to prayerfully read each of the sentences in Romans that use the word hope, with the accompanying notes that are in this Study. All of them are doctrinally significant and many are complex sentences. Please also see the notes for 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for 1Corinthians C9S36 about the word corrupt. The functional definition is: 'Literally, to break, separate or dissolve. Hence, 1. to change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'.

Please see the note for 1Corinthians 8:9 about the word liberty. The Morrish Bible Dictionary defines this word as: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan. Isa 61:1; Lu 4:18; Joh 8:36. 2. the conscience set free from guilt, as when the Lord said to several, "Thy sins be forgiven thee: go in peace." 3. Freedom from the law, etc. "Stand fast therefore in the liberty wherewith Christ hath made us free." Ro 7:24-25; Ga 5:1. Jesus said, "I am the door: by me if any man enter in he shall be saved, and shall go in and out, and find pasture." Joh 10:9. 4. the Christian's deliverance from the power of sin by having died with Christ, as in Ro 6:8-22; and, having reckoned himself dead to sin, experimentally enjoying liberty, as in Ro 8:2-4, after experiencing that the flesh is too strong for him the deliverance is realized by the Spirit of life in Christ Jesus, and the love of God is known and enjoyed. Christ is then the object before the soul, and not self'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the creature. Ro 8:22; Ge 3:17-19; 5:29; 6:13; Job 12:6-10; Isa 24:5-6; Jer 12:4,11; 14:5-6; Ho 4:3; Joe 1:18 General references. exp: Ge 7:21; Ec 1:2.
Because. 2Pe 3:13 into the glorious. Ro 8:19; Re 22:3-5'.

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C8-S20 (Verse 22) Fourth reason to become a son of God.

For we know that the whole creation groaneth and travaileth in pain together until now.

What this sentence is telling us was explained for the prior sentence and the explanation of this sentence is in the note above. This sentence starts with For and gives us the reason why God said what He did in the prior sentence as well as giving us another reason to become a son of God. Since this sentence gives the reason for what was said, and the reason given here was needed to understand that sentence, this sentence was explained there. That is, God cursed all of creation when man sinned Original Sin. Because of that curse, the whole creation groaneth and travaileth in pain together until now. Even though the rest of creation didn't sin, it was cursed so that it would serve God in hope, as explained in the note above, had God had the rest of creation do this in order to teach His children how to serve in hope and become a son of God.

In addition, to that reason, which explains the prior sentence, we also see that true Biblical sons of God act differently than people who are trying to satisfy the demands of their flesh. In particular, people who are trying to satisfy the demands of their flesh really aren't concerned with the whole creation and are willing to increase the pain of creation for the demands of their flesh. A simple example in the killing of seals in Canada.

Hunters used to control the seal population in Canada by clubbing small seals to death and using the meat to feed their families. Environmentalists were seeking political power and ook pictures of baby seals, which are cute, and started a campaign to 'Save the Seals'. The pictures were very effective and they raised a lot of political support for their cause. In their campaign, the Environmentalists called the hunters 'Murderers'. Canada ended up making it illegal to kill seals. In one year many native people had to leave the homes that their families had lived in for generations in order to not starve. The seals lived and ate so much of the plants that there was nothing left to grow back the next year. The seals even dug up the roots and with no plant roots to hold the soil, much of it blew away and man had a hard time getting plants to grow there again. Meanwhile, the seals ran out of food before winter was half over and many seals starved while disease killed many more. In fact, the deaths were so many that the entire seal population was almost wiped out.

The Canadian DNR had to take extreme measures to save the seal population, re-establish to eco-system, and then restore the seals to the restored eco-system. Once done, they had to control the seal population in order to avoid a repeat disaster. However, the political campaign was so devastating to the native people that they refused to hunt the seals again, even for pay. The Canadian DNR had to bring in other hunters and after trial-and-error, they found out that clubbing the baby seals was the most humane method of population control, even though the Environmentalists portrayed that method as cruel and inhumane. The Canadian DNR could not get the native people to return and decided that paying hunters was too expensive, so they reintroduced the wolf to the area. The end result was massive expense for Canada, native people forced off traditional lands, people having their pets and children threatened and killed by wolves and the Environmentalists having greater political power as they advertised how they 'Saved the Seals'. While they advertise their care for nature, their actions show a willingness to destroy God's creation for political gain. In the meanwhile, people who following the leading of God's Spirit care for the balance and what is best for all of God's creation.

Thus, we see the reason to become a son of God that is given in this sentence. That is to avoid increasing the pain of the whole creation by listening to God's Spirit Who knows all of the effects for changing something. When men put on blinders and only see what their flesh tells them will satisfy it, they don't see all of the pain and damage they cause by trying to satisfy a flesh that will never be satisfied.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

Please see the note for Romans 1:20-21 about the word creation. The functional definition for this word is: 'The entire physical reality'. Please see the note for Colossians 1:9-17 about the word create. Please see the note for Colossians C1S3 about the word creature.

Please see the notes for Romans 8:26 and 2Corinthians 5:2 about the word groan. The functional definition is: 'To breathe with a deep murmuring sound; to utter a mournful voice, as in pain or sorrow'.

Please see the note for Acts 2:24 about the word pain. Webster's 1828 defines this word as: ', n. L. paena; Gr. penalty, and pain, labor. 1. An uneasy sensation in animal bodies, of any degree from slight uneasiness to extreme distress or torture, proceeding from pressure, tension or spasm, separation of parts by violence, or any derangement of functions. thus violent pressure or stretching of a limb gives pain; inflammation produces pain; wounds, bruises and incisions give pain. 2. Labor; work; toil; laborious effort. in this sense, the plural only is used; as, to take pains; to be at the pains. High without taking pains to rise. The same with pains we gain, but lose with ease. 3. Labor; toilsome effort; task; in the singular. Not now used. 4. Uneasiness of mind; disquietude; anxiety; solicitude for the future; grief, sorrow for the past. We suffer pain when we fear or expect evil; we feel pain at the loss of friends or property. 5. the throws or distress of travail or childbirth. She bowed herself and travailed, for her pains came upon her. 1 Sam.4. 6. Penalty; punishment suffered or denounced; suffering or evil inflicted as a punishment for a crime, or annexed to the commission of a crime. None shall presume to fly under pain of death. Interpose, on pain of my displeasure.
PAIN, v.t. 1. to make uneasy or to disquiet; to cause uneasy sensations in the body, of any degree of intensity; to make simply uneasy, or to distress, to torment. the pressure of fetters may pain a limb; the rack pains the body. 2. to afflict; to render uneasy in mind; to disquiet; to distress. We are pained at the death of a friend; grief pains the heart; we are often pained with fear or solicitude. I am pained at my very heart. Jer.4. 3. Reciprocally, to pain one's self, to labor; to make toilsome efforts. Little used.'.

Please see the note for Galatians 4:19-20 for links to every verse in the New Testament that uses any form of the word travail, the definition from Webster's 1828 and linked from other commentators. The functional definition is: 'To labor with pain; to toil'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the, etc. or, every creature. Ro 8:20; Mr 16:15; Col 1:23 groaneth. Ps 48:6; Jer 12:11; Joh 16:21; Re 12:2 General references. exp: Ge 7:21; Le 18:28; 26:35; Joe 1:18.'.

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C8-S21 (Verse 23) Addition to the fourth reason to become a son of God.

And not only they,
but ourselves also,
which have the firstfruits of the Spirit,
even we ourselves groan within ourselves,
waiting for the adoption,
to wit,
the redemption of our body..

Our sentence has a promise that the saved will receive the redemption of our body. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is fulfilled at different times for different people. Please also see the Message called Body, Soul and Spirit Salvation.

This sentence starts with And, which adds it to the prior sentence. It tells us that even though we have the firstfruits of the Spirit, we still groaneth and travaileth in pain at this current time. Neither the whole creation, not the children of God will be out of this pain (within this physical world) until the redemption of our body. Thus, we will still received more as the sons of God. (Please see 1Corinthians 15 and all associated notes). In 1Corinthians 15 we are told many details about the resurrection of saved people and how it is part of the Gospel and how this is to give us the hope that is talked about in this section of Romans 8. In deed, our next sentence tells us For we are saved by hope. Since it also starts with For, it is giving another reason to become a son of God. It is also giving us a reason for what God (through Paul) is saying in this sentence and the prior one which this sentence is added unto. As already explained, Biblical hope causes us to act, before we see the results, as if we already had the results. Further, while our actions are the same for faith and hope, faith is based upon a promise of God (found in the word of God) while hope is based upon the character of God. Thus, our two sentences are telling us that the whole creation groaneth and travaileth in pain together, because of man's sin which the whole creation was not responsible for, and yet the whole creation still serve God in hope of deliverance. Likewise, true Biblical sons of God serve God in hope of a resurrected body even though we ourselves groan within ourselves. True Biblical sons of God do this even when their groaning is the result of someone else's action. Further, instead of getting on their case, like people led by the flesh do, true Biblical sons of God follow the example of the whole creation and keep the groaning within themselves. This is so that they can show the character of God and, thereby, prove that they are true Biblical sons of God.

The note for 1:13 gives links to places in Romans which use the word fruit. Please also see the note for 1Corinthians C9S10 about the word fruit. The functional definition is: 'Production; that which is produced as new life'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. In addition, to fruit in general, the Bible classifies a special type of fruit called firstfruits. This word is used 34 times in 32 verses of the Bible but only 8 times in the New Testament. The firstfruits were a special offering whereby God's people were to offer the first fruits of everything based upon the promise of God to bless the rest of their harvest.

In the Old Testament we see this word associated with sacrifice and celebration and a warning from God to His people that they be sure to use the firstfruits to honor Him. There were significant consequences if the firstfruits did not bring honor to God. In particular, the firstfruits appeared after winter, with not growth and the appearance of rule by death, and spring with new growth and leaf (religion) but no useable results. Thus, the firstfruits were the first usable results and those were to be used to bring honor to God.

The firstfruits were a special offering (Exodus 23:16, Exodus 23:19; Exodus 34:22, Exodus 34:26; Leviticus 2:12, Leviticus 2:14; Leviticus 23:10, Leviticus 23:17, Leviticus 23:20; Numbers 18:12; Deuteronomy 28:26; Deuteronomy 18:4; Deuteronomy 26:10; 2Kings 4:42; 2Chronicles 31:5; Nehemiah 10:35, Nehemiah 10:37; Nehemiah 12:44; Nehemiah 13:31; Proverbs 3:9; Jeremiah 2:3; Ezekiel 20:40; Ezekiel 44:30; Ezekiel 48:14). In addition, firstfruits have a special meaning in the New Testament.

In addition, to the use of firstfruits in the Old Testament, We find this word used in the New Testament in:

This sentence which tells us that we have the firstfruits of the Spirit. That means that the firstfruits are spiritual in nature and are to help us while we are waiting for the adoption. Please see the note for Romans 8:1 which has links to every verse, in Romans, which uses any form of the word spirit. Please also see the This verse in the Word Study on Spirit.
Romans 11:16 explains how the firstfruits are to be holy like the root (Son of God) is holy. In addition, the firstfruits are to make the lump (people around them) to be holy. The chapter contrasts this expectation to how Israel failed to truly represent God and make those around them to be holy.
Romans 16:5 names Epaenetus as the firstfruits of Achaia. Commentators don't know anything else so spend their words arguing that Paul didn't really know the geography that he traveled. The important thing for us is the fact that his influence caused a church to be started, even though he was presented as a non-preacher.
1Corinthians 15:20 tells us that Christ is become the firstfruits of them that slept (dead). That section is explaining that our joy and hope is in becoming like Christ and having a body like He has.
1Corinthians 15:23 gives the order of resurrection and is a continuation of the verse above. Those people who are firstfruits get a reward before those people who are not.
1Corinthians 16:15 tells us to submit to people who have God given authority, like firstfruits are supposed to act and be an example.
James 1:18 tells us that we were saved and given the Bible so that we could be firstfruits unto God. James goes on and warns us how we are to act as a result.
Revelation 14:4 is part of the explanation of the special 144,000 witnesses that are virgin male Jews and witness during the Great Tribulation. They have a special place and relationship with the Lamb because of how they lived even during the Great Tribulation. They are an example of how we are to live. Please see the note for this verse in the Lord Jesus Christ Study.

Thus, we see a consistency whereby people who are firstfruits are led in a spiritual lifestyle s which brings honor to God. This sentence tells us that God is to get honor from the Spirit working in and through the lives of the children of God. That happens as the children of God become true Biblical sons of God by walking after the Spirit like our chapter explains how, and why, to do.

It was noted that this sentence is an addition to the fourth reason to become a son of God. In the notes and implications just mentioned, we see several motivations to spiritually mature from being children of God into becoming true Biblical sons of God. The first is that we are given the firstfruits of the Spirit. However, those the firstfruits cause us to spiritually mature and receiving more require us to use the ones already given. (Please see the lessons on the Fruits of the Spirit that are available from Reformers Unanimous.) thus, in order to not lose, and to increase the blessings from God, we must spiritually mature from being children of God into becoming true Biblical sons of God.

In addition, to that, God gives gifts to men so that He can work through them to be a blessing to others. If we are not going to let God do this, then He has no reason to give us these blessings. Therefore, when we spiritually mature from being children of God into becoming true Biblical sons of God, we increase the blessings that others receive from God through us. This is in addition to our decreasing the amount of pain that we inflict upon the whole creation when we walk after the flesh.

Returning to our sentence, we see that we have this phrase (to wit) stuck between waiting for the adoption and the redemption of our body. This phrase (to wit) means 'to make an unusual, and wise, mental association'. That is, we are to mentally associate waiting for the adoption with the redemption of our body. In addition, this association is within the context of acting in hope while we groaneth and travaileth in pain. This fits with what we see indicated, but not necessarily explicitly stated, that there is a proportional reward associated with the amount that we suffer in order to let Christ live through our life. Of course, different people have different bodies with different abilities associated with each body. Therefore, it is reasonable that a never-changing God will do the same with our new bodies.

While most of this sentence has been dealt with, we still have the phrase of the redemption of our body. The note for Ephesians 5:15-16 has an extensive explanation of what the Bible means by redemption. Please also see the note for Colossians 4:5 for links to every verse within the New Testament which uses forms of the word redeem. That note also has a couple of dictionary definitions and links from other commentators. The functional definition is: 'Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'. We find the word redemption in:

Leviticus 25:24 says that redemption is to be allowed and lets us know that the redeemer has to pay a price and the implication is that it is significant. In addition, the fact that the redeemer intends to use what he redeemed for his own benefit is also implied.
Leviticus 25:51-52 lets us know that redemption is to be done righteously.
Numbers 3:49 is dealing with the Levites replacing the firstborn in the service of the Lord. Those who were redeemed from their service had to pay for the Levites to do their service.
Psalms 49:8 tells us that redemption of the soul is precious and requires far more than money can buy. While men can buy the redemption of their service and other things, they can not buy the redemption of their souls.
Psalms 111:9 makes redemption equivalent to His covenant. Only those people who accept the Lord's covenant are redeemed.
Psalms 130:7 makes redemption equivalent to hope in the LORD that explicit statement is part of the lesson found in these sentences of Romans 8.
Jeremiah 32:7-8 tell of Jeremiah redeeming his family land from his uncle. We are to redeem our brother when we can.
Luke 2:38 is a declaration by as prophetess that Jesus was to provide the redemption promised by God.
Luke 21:38 is a prophecy by Jesus that our full redemption will be soon after the Great Tribulation.
Romans 3:24 tells us that our justification was bought by the redemption that is in Christ Jesus. Please see the note for that sentence.
Our current sentence tells us that the redemption of our body is still in the future. The redemption of other parts of us has already happened, if we are saved.
1Corinthians 1:30 tells us that our redemption is in Christ Jesus, along with other things. Please see the note for this verse in the Lord Jesus Christ Study for more details.
Ephesians 1:7-12 has an extensive explanation of what the Bible means by redemption. Please see that note for more details.
Ephesians 1:14 tells us that we have the holy Spirit of promise only until our redemption that will be completed when we get our new body, according to our current sentence. Please see that note for more details.
Ephesians 4:30 tells us that we are sealed by the holy Spirit of God...unto the day of redemption. Please see that note for more details.
Colossians 1:14 tells us that we have redemption through his (God's Son) blood. Please see that note for more details.
Hebrews 9:12 tells us that our redemption only had to be paid once. Thus, we can not lose it.
Hebrews 9:14-15 tells us that because Christ redeemed us with His blood, he is the mediator of the new testament. Please see the note for these verses in the Lord Jesus Christ Study for more details.

In addition, to those verses, we have forms of redeem occurring 142 times in 119 verses of the Bible, 11 times in the New Testament, not in Romans. Please research those verses on your own if you need them.

Please see above, within this note, about the words fruit and firstfruits.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the note for Romans 8:15 about the word adoption. The functional definition is: 'the taking and treating of a stranger as one's own child'.

Please see the note for Luke 2:49 about the words wist / wit. These two (2) words have the same meaning, according to dictionaries. However, the Bible usage of wit is: 'knowledge gained from being a witness' where, the true definition of the word wist is: 'knowledge gained from reasoning'. The American Tract Society Dictionary defines this word as: 'Knew; the past tense, from an obsolete present wis, Ex 16:15. Wot and wotteth, meaning know and knoweth, Ge 21:26; 39:8, and to wit, meaning to know, Ge 24:21, are also from the same Saxon root. "Do you to wit," 2Co 8:1, means, make you to know, or inform you. "To wit," in 2Co 5:19, means, that is to say'.

Please see above, within this note, about the word redemption.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which have. Ro 8:15-16; 5:5; 2Co 5:5; Ga 5:22-23; Eph 1:14; 5:9 even we. Ro 8:26; 7:24; 2Co 5:2-4; 7:5; Php 1:21-23; 1Pe 1:7 waiting. Ro 8:19,25; Lu 20:36; Php 3:20-21; 2Ti 4:8; Tit 2:13; Heb 9:28; 1Jo 3:2 the redemption. Lu 21:28; Eph 1:14; 4:30 General references. exp: 1Co 15:13.'.

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C8-S22 (Verse 24) Fifth reason to become a son of God.

Equivalent Section: Provision of hope.

For we are saved by hope:.

Equivalent Section: Evidence of hope.

but hope that is seen is not hope:.

Equivalent Section: Requirement of hope.

for what a man seeth,
why doth he yet hope for?.

in this sentence we see how faith and hope are similar in that both require action before any evidence is seen. Indeed, we get that from the third equivalent part of this sentence which tells us for what a man seeth, why doth he yet hope for? Hope requires our action before we seeth. The next verse is also attached to this one and the two sentences will be treated together.

Forms of the word hope are used 142 times in 133 verses of the Bible, 66 times in 58 verses of the New Testament and 15 times in Romans (4:18; 5:2, 4-5; 8:20, these sentences; 12:12; 15:4, 13). While I could provide a quick summary of the use of hope in each of these verses, like I have done for other words, I won't. I urge the reader to prayerfully read each of these sentences and the accompanying notes. All are doctrinally significant and many are complex sentences. This is because, in the Bible, hope is based upon the character of God and our doctrine is based upon our God and His character. As we have seen within this chapter, our God saves us to give us a character like He has, and that requires us learning His character.

As said in many places, hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, the parable of Matthew 20:1-16 teaches us that we receive greater reward for hope than we do for faith. That is because faith is based upon the promise of God (he had agreed with the labourers for a penny a day) while hope is based upon the character of God (Go ye also into the vineyard, and whatsoever is right I will give you).

We hear lots of messages on faith but relatively few on hope. I believe this is because the devil is discouraging it and God's people don't realize the actions of the devil. Forone thing, a newly saved person needs to learn their Bible and find the promises, and the truth about them, before they can act in faith. However, with very little Bible learning people can understand that if Christ literally went to Hell for them then He is not going to tell them to do anything that is bad for them. Thus, like a new-born baby trusts their parents, a new-born child of God can trust the character and love of God much more quickly than they can learn to have faith in the promises of God. Our sentence tells us we are saved by hope and our initial spiritual growth is also based upon hope. Since the devil wants to cripple saved people as quickly and as easily as possible, he is going to be subtil and discourage any preaching or teaching upon hope. So Please , look at each of the sentences in Romans that use hope and see what this epistle teaches us about the character of our God and how much that character is involved in our doctrine.

Our current sentence has three Equivalent Sections and is followed by the next sentence which starts with But. That makes it an exception to what is said in each of our Equivalent Sections.

In our Second Equivalent Section we see hope that is seen is not hope. This literally says what I have already said about hope being like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. That is: we must act upon our hope while what we hope for is not yet seen and if we refuse to act until we see evidence of our so-called 'hope' then it is not true Biblical hope.

When we attach the next sentence to this Equivalent Section we see the requirement for action which I just mentioned. In the next sentence we see an if...then. This makes a direct correspondence to what follows each word. That is: if someone is not doing the action following the then, then they have not met the conditional following the if, no matter what they claim. As many preacher has pointed out, the Bible uses the word wait for 'The action of a waiter in a restaurant. The server must attentively wait for indication of desires or needs of the person being waited upon and perform the required service as soon as it is indicated.' there are many places in the Bible which tell us that we must serve God. Our sentence also tells us that this service must be done patiently and many places in the Bible tell us that God's since of time is not the same as our since of time.

Thus, our Second Equivalent Section combined with our next sentence literally says what I have already said about Biblical hope and is the basis for what I have said. That is; true Biblical hope requires us to 'Serve God like a waiter in a restaurant. We must attentively wait for indication of desires or needs of God and perform the required service as soon as it is indicated and do this with a patient attitude even while we see no indication of the reward that we hope for.'

Our Second Equivalent Section started with a but which followed a colon and provided the polar opposite of our First Equivalent Section. It tells us we are saved by hope. Therefore, if we refuse to serve God until we see what we hope for, then we invalidate our claim of salvation. If we serve God but refuse to with patience wait for it, then we invalidate our claim of salvation. This interpretation is also seen in the third Equivalent Section which says for what a man seeth, why doth he yet hope for?. Thus, no matter how you look at it, in order for us to have a valid claim of saving hope we must 'Serve God like a waiter in a restaurant. We must attentively wait for indication of desires or needs of God and perform the required service as soon as it is indicated and do this with a patient attitude even while we see no indication of the reward that we hope for.'

The only part of this sentence which we have not dealt with is it starting with For. First, it gives us the reason why the prior sentence told us that God cursed creation. As said in the notes for those sentences, God did this so that His creation could teach the children of God how to act in hope. All of God's creation does what this sentence tells us to do.

The other reason that this sentence starts with For is to give the children of God a reason to spiritually mature into becoming sons of God. As we see in these sentences, when we act in true Biblical hope, we are assured of our salvation. When we refuse to act in true Biblical hope, we see our claims of salvation proven to be invalid. This matches what is said all throughout this site about justification. Not only does God justify us at our initial profession but our changed life justifies God saving us while refusing salvation to those people who refuse to serve God and patiently wait for our reward.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

In addition, to what is within our note above, please also see the notes for 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'.

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saved. Ro 5:2; 12:12; 15:4,13; Ps 33:18,22; 146:5; Pr 14:32; Jer 17:7; Zec 9:12; 1Co 13:13; Ga 5:5; Col 1:5,23,27; 1Th 5:8; 2Th 2:16; Tit 2:11-13; Heb 6:18-19; 1Pe 1:3,21; 1Jo 3:3 but hope. 2Co 4:18; 5:7; Heb 11:1; 1Pe 1:10-11 General references. exp: 2Co 5:7.'.

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C8-S23 (Verse 25) Exception to prior sentence.

But if we hope for that we see not,
then do we with patience wait for it..

This sentence starts with But, which means it has the same subject as the prior sentence while going a different direction. This sentence says if we hope for that we see not, then do we with patience wait for it. It implies that those who claim to hope for that they see not but do not with patience wait for it, then their claim of hope is false. Hope requires patience, according to this verse, and it requires action before results are seen, according to the last verse. The reader should see the similarity between hope and faith in that both require our ongoing action while we wait for the results to come from God. The details for this sentence are covered in the note above for the prior sentence.

Please see the notes for Romans C5S2; Colossians C1S3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. Please also see the note for Romans C12S8 about the word patient.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with patience. Ro 8:23; 2:7; 12:12; Ge 49:18; Ps 27:14; 37:7-9; 62:1,5-6; 130:5-7; Isa 25:9; 26:8; La 3:25-26; Lu 8:15; 21:19; Col 1:11; 1Th 1:3; 2Th 3:5; Heb 6:12,15; 10:36; 12:1-3; Jas 1:3-4; 5:7-11; Re 1:9; 13:10; 14:12 General references. exp: Ge 49:18; Lu 21:19; 2Co 5:7.'.

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C8-S24 (Verse 26) God's Holy Spirit helps us.

Equivalent Section: God's Holy Spirit does what we can't do.

Likewise the Spirit also helpeth our infirmities:.

Equivalent Section: God's Holy Spirit helps our lack of knowledge.

for we know not what we should pray for as we ought:.

Equivalent Section: God's Holy Spirit understands our spiritual needs.

but the Spirit itself maketh intercession for us with groanings which cannot be uttered..

Our sentence has a promise that Spirit itself maketh intercession for us with groanings which cannot be uttered. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is dependent upon the prior sentence which tells us: if we hope for that we see not, then do we with patience wait for it. When we ask God for anything including the promises of God, we with patience (must) wait for it.

This sentence uses Spirit for God's Holy Spirit because the word is capitalized. This sentence tells us how Help helps us. Other sentences talk about our spirit or about other spirits, such as devils. Please see the note for Romans 8:1 which has links to every verse, in Romans, which uses any form of the word spirit.

Please notice that what our sentence tells us that God's Holy Spirit is doing is the verb helpeth. The th in this word means that God's Holy Spirit 'keeps on keeping on helping us'. God's Holy Spirit is not like humans. He does not get impatient or give up on people who have a hard time understanding. However, we are warned And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. in Genesis 6:3. God's Holy Spirit does this when we turn off our brain and refuse to listen to Him.

This sentence starts with Likewise, which tells us that we are starting a new subject that can be thought of (wise) in the same way (Like) as we thought about the main subject of the prior sentences. Where the last several sentences tell us how the truly Biblically saved are to act, this sentence starts a series of sentences which tell us how God's Holy Spirit acts in a similar way in order to enable, and encourage us, to act like we were just told that we need to act.

Back in 8:16 we were told The Spirit itself beareth witness with our spirit, that we are the children of God and goes on to explain how what we will be has not yet been revealed. This logic continues through 8:24 which tells us that we are saved by hope. We don't know what the redemption of our body will be like because that has not been revealed. Our hope is based upon the character of God because we don't have a promise and don't know what God is going to give us and yet we still act based upon our belief in God.

Now Paul starts on the different subject of God's actions Likewise in that they match our actions (like) in that God's actions are designed to accomplish the same purposes as we are told to accomplish. However, God's actions are different from actions just as two pieces of a puzzle are different in shape while still fitting together to form a whole.

Our current sentence starts us out, with how God acts, by telling us how He helps our prayers. The next few sentences tell us how he helps us in other ways. The first thing we are told about God's Holy Spirit helping our prayer life is that he does this because of our infirmities. If we are able to do something then God tells us to do it and God only steps in when something is beyond our abilities. The word infirmity is defined by Webster's 1828 as 'n. inferm'ity. L. infirmities. 1. An unsound or unhealthy state of the body; weakness; feebleness. Old age is subject to infirmities. 2. Weakness of mind; failing; fault; foible. A friend should bear a friend's infirmities. 3. Weakness of resolution. 4. Any particular disease; malady; applied rather to chronic, than to violent diseases. 5. Defect; imperfection; weakness; as the infirmities of a constitution of government.' We find forms of infirmity is used in the Bible in:

Leviticus 12:2 tells us that a woman is to have 7 days to recover from her infirmity which comes from giving birth.
Psalms 77:10 tells us that God helps our infirmity when we praise Him before we get help and not when we just cry and complain.
Proverbs 18:14 says The spirit of a man will sustain his infirmity; but a wounded spirit who can bear? If we let our spirit become wounded then it can not sustain (our) infirmity. Thus, we need to stay right with God's Holy Spirit so that our spirit will have the help and protection that it needs.
Matthew 8:17 quotes Isaiah 53:4 and tells us that Jesus Christ Himself took our infirmities, and bare our sicknesses.
Luke 5:15 tells us that Jesus healed people's infirmities as evidence that He was/is the Christ.
Luke 7:21 tells us that Jesus healed people's infirmities even while He was in great personal sorrow.
Luke 8:2 tells us that people who were healed of their infirmity served the Lord with their life.
Luke 13:11 tells that Jesus healed a woman's infirmity as evidence that He was/is the Christ.
John 5:5 tells us that Jesus healed a man's infirmity which he had for 38 years. It doesn't matter how infirm we are or how long we have been that way, Jesus Christ can heal us.
Romans 6:19 tells us that our flesh causes infirmity. Please see that note.
Our current sentence tells us that our help for our infirmities comes from God's Holy Spirit.
Romans 15:1 says We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. please see that note.
2Corinthians 11:30 says If I must needs glory, I will glory of the things which concern mine infirmities. this is because when we can act in spite of infirmities, our life testifies of God's provision.
2Corinthians 12:5 tells us basically the same thing as the prior sentence in this list. God gets glory when H works through our life in spite of our infirmity. Therefore, we are to glory in (our) infirmity so that people will see that it is God doing the work and not us.
2Corinthians 12:9-10 tells us that God refused Paul's prayer for healing and that it was this refusal which taught Paul what he teaches us about our infirmities.
Galatians 4:13 says Ye know how through infirmity of the flesh I preached the gospel unto you at the first. there is a lot of argument about what exactly this infirmity was. However, that is not what is important. What is important is that God deliberately did what that particular infirmity was so that we would know that it doesn't matter what infirmity we have, we are to preach the gospel. Please see that note.
1Timothy 5:23 tells us that a ongoing physical weakness is an infirmity.
Hebrews 4:15 tells us that Jesus personally experiences infirmities, which enables Him to be our high priest.
Hebrews 5:2 says Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. please see note for verse above.
Hebrews 7:28 explains that men are not sufficient to be our high priest because their infirmities interfered with their doing the job properly where it did not interfere with Jesus Christ.

As the definition, and these verses, show us, infirmities are not like injuries but are ongoing problems that make us weak and make it hard to do things. We also see that we are to continue to give out the gospel and serve our Lord in spite of these weaknesses. God's Holy Spirit helps us when we seek to serve the Lord even while we are weak.

In our Second Equivalent Section we tread for we know not what we should pray for as we ought. The for lets us know that this is why God's Holy Spirit also helpeth our infirmities. When most people are sick, weak and having constant health problems they are asking for prayers for healing. However, they should be asking for prayers that they will be effective even with their problems. That is our example from Paul and the message of our First Equivalent Section. However, our Second Equivalent Section says we know not what we should pray for as we ought because most people are asking for the wrong kind of prayers when they are in this situation.

This leaves our third Equivalent Section. It tells us that God's Holy Spirit uses groanings which cannot be uttered. Most people agree that those words are speaking of actions which are spiritual in nature. Webster's 1828 dictionary defines utterance as: 'The act of uttering words; pronunciation; manner of speaking'.

The Bible uses forms of groan in Exodus 2:24; 6:5; Judges 2:18; Job 23:2; 24:12; Psalms 6:6; 38:9; 102:5, 20; Jeremiah 51:52; Ezekiel 30:24; Joel 1:18; John 11:33, 38; Acts 7:34; Romans 8:22, 23, our current sentence; 2Corinthians 5:2, 4. (The functional definition is: 'To breathe with a deep murmuring sound; to utter a mournful voice, as in pain or sorrow'.) the most important of those verses are in this chapter where we are told that the whole creation groaneth and travaileth in pain together until now. This groaning is because of the consequence of sin. The only cure for sin is the gospel, which our other two Equivalent Sections told us must be presented by our life in spite of any long-lasting infirmities which require the help of the Holy Spirit to overcome. These groanings are not for our weaknesses but for the sin-sickness of people who need us to take the gospel to them.

In addition, to what this sentence is saying, we also have to consider the context, which is explaining how we are to act in hope. We pray based upon the hope that the Spirit also helpeth our infirmities and the Spirit itself maketh intercession for us. The three parts of this sentence are all equivalent and each gives us a different way that the Spirit helps our prayers. We pray for what we believe is best and hope that the Spirit will take the desires of our heart and present them to God the Father with groanings which cannot be uttered but which can properly convey the heart of our prayer. We see this claim in the next verse, which is added to this verse by an And.

Please see the note for 1Corinthians 12:28 for links to every verse in the New Testament which uses any form of the word help along with more information. The functional definition is: 'To aid; to assist; to lend strength or means towards effecting a purpose'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper.

Please see above, within our note, about the word infirmity.

Please also see the note for Romans 15:30-32 for links to sentences within Romans which have a form of the word pray. Please also see the note for 2Corinthians C1S6 and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. Please also see the message called: Paul's Prayer Requests, along with other Messages on prayer.

Please see the note below, for the next sentence, about the word intercession. The functional definition is: ' the act of interceding; mediation; interposition between parties at variance, with a view to reconciliation; prayer or solicitation to one party in favor of another, sometimes against another'.

Please also see the note for Matthew 13:34-35 about the word utter. Webster's 1828 defines this word as: 'speak; to pronounce; to express; as, to utter words; to utter sounds. 2. to disclose; to discover; to divulge; to publish. He never utters a syllable of what I suppose to be intended as a secret. 3. to sell; to vend; as, to utter wares. this is obsolete, unless in the law style. 4. to put or send into circulation; to put off, as currency, or cause to pass in commerce; as, to utter coin or notes. A man utters a false note, who gives it in payment, knowing it to be false'. Please also see the note for 1Corinthians 1:4-8 about the word utterance.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'infirmities. Ro 15:1; 2Co 12:5-10; Heb 4:15; 5:2 for we. Mt 20:22; Lu 11:1-13; Jas 4:3 but. Ro 8:15; Ps 10:17; Zec 12:10; Mt 10:20; Ga 4:6; Eph 2:18; 6:18; Jude 1:20-21 with. Ro 7:24; Ps 6:3,9; 42:1-5; 55:1-2; 69:3; 77:1-3; 88:1-3; 102:5,20; 119:81,82; 143:4-7; Lu 22:44; 2Co 5:2,4; 12:8 General references. exp: Le 2:16.'.

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C8-S25 (Verse 27) Additional work of God's Holy Spirit.

And he that searcheth the hearts knoweth what is the mind of the Spirit,
because he maketh intercession for the saints according to the will of God..

This sentence is added to the prior sentence because it starts with an And. It tells us that he that searcheth the hearts knoweth what is the mind of the Spirit. It should be obvious that the he of this sentence is not the Spirit. The second phrase of our sentence says he maketh intercession for the saints and 8:34 tells us It is Christ that...is even at the right hand of God, who also maketh intercession for us.

Christ is the role of God Who deals with us personally. Different people have different desires, abilities, spiritual gifts and other things. Different situations require different ways to present the gospel. Christ is the role of God who deals with us personally. He searcheth the hearts until He finds a saved person who can and will do a job that needs doing. He then provides what is necessary to do the job, including individual training. Christ asks the Father for what we personally need, the Father supplies the need, it is passed through the Holy Spirit to us and we are told to use the gifts from God to do the will of God. We will see more of this as we examine the next few sentences that are in this chapter and built upon this sentence.

Webster's 1828 dictionary defines intercession as: 'n. L. intercessio, from intercedo. See Intercede. The act of interceding; mediation; interposition between parties at variance, with a view to reconciliation; prayer or solicitation to one party in favor of another, sometimes against another. Your intercession now is needless grown; Retire and let me speak with her alone. He bore the sin of many, and made intercession for the transgressors. Is. 53.' there are only 10 places in the Bible which use any form of intercession.

Isaiah 53:12 is a prophecy about Christ paying the debt for our sin and made intercession for the transgressors.
Isaiah 59:16 warns of God's anger judgment when there is no intercessor. The context also talks about God sending an intercessor.
In Jeremiah 7:16 he was told Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. this was for religious people who refused to truly repent.
Jeremiah 27:18 is where Jeremiah is warning against false prophets who were telling the people that God would restore everything and everyone already taken into captivity at Babylon, even though the people still refused to repent. Jeremiah said if these prophets were what they claimed to be then they would intercede and get God to do what they claimed God would do. Instead of praying, they were preaching popular messages and getting fameans riches.
Jeremiah 36:25 says Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them. In response God had Jeremiah write more words and add to them. Men can not destroy the word of God and make it void.
8:26 tells us that God's Holy Spirit makes intercession to perfect our prayers.
Our current sentence tells us that Christ makes intercession to get us what we personally need to do the will of God.
8:34 tells us tells us that Christ makes intercession for the sins of the saints.
Romans 11:2 tells us that when God's prophet made intercession the wrong way God corrected him.
1Timothy 2:1 says I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; forkings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. Paul goes on and tells the preacher how to lead the church of God and how to teach the attitudes that God wants His people to have.
Hebrews 7:25 says Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them..

Please see the note for Romans 11:33 for links to every place in the New Testament where the word search is used, along with the definition from Webster's 1828. The functional definition is: 'To look over or through for the purpose of finding something; to explore; to examine by inspection; as, to search the house for a book; to search the wood for a thief'. Please notice that what our sentence tells us that God's Son is doing is the verb searcheth. The th in this word means that God's Son 'keeps on keeping on searching our heart' for what we really want because he maketh intercession for the saints according to the will of God. Please also see the note for Romans 11:33 for links to every place in the Bible where the word unsearchable is used.

Please see the note for 10:6 for links to every verse in Romans which uses heart. Please also see the notes for 2Corinthians C2S4 and Colossians C2S1. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about not being highminded. Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together. Please also see the note for 1Corinthians 2:16 about the mind of Christ. Please also see the note for 8:6 about being carnally minded.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see above, within this note, for the word intercession.

Please see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he. 1Ch 28:9; 29:17; Ps 7:9; 44:21; Pr 17:3; Jer 11:20; 17:10; 20:12; Mt 6:8; Joh 21:17; Ac 1:24; 15:8; 1Th 2:4; Heb 4:13; Re 2:23 knoweth. Ps 38:9; 66:18-19; Jas 5:16 (Gr) because. or, that. he maketh. Ro 8:34; Eph 2:18 according. Jer 29:12-13; Joh 14:13; Jas 1:5-6; 1Jo 3:21-22; 5:14-15 exp: Ga 1:4. General references. exp: Le 2:16; Ps 20:4.'.

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C8-S26 (Verse 28) Result that is added to God's Holy Spirit working in our life.

And we know that all things work together for good to them that love God ,
to them who are the called according to his purpose..

Our sentence has a promise that we can know that all things work together for good. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) And, lots of people like to 'claim' this promise. However, this promise is dependent upon the saved person loving God and being the called according to his purpose. Now, lots of people claim that they love God, but how many mates would agree that someone loved them if the person only spent as much time with them as that spend with God and only did as much to please the mate as they do to please God? In addition, how many people can honestly say that the number one priority in their life is God's purpose (being the called according to his purpose)? Finally, if you ask most people to define the word good, their definition would not be the Biblical definition. Therefore, some of God's people get what God calls good and they don't believe it because they are using a wrong definition and are looking for the wrong thing.

This sentence starts with And, which adds it to what was already said. Many people preach this verse ignoring this And all that it attaches to this verse. Then people wonder what's wrong with them or what's wrong with God that they don't get what is preached as the promise of this verse. What this verse is added onto is our acknowledging our own infirmities, which is acknowledging that we know not what we should pray for but we hope that God will grant what is really our heart's desire which lines up with the mind and will of God (8:26-27). The people who do not have this reality settled in their heart (8:27) can not add (And) this verse to what has not been settled.

Then when they are told that all things work together for good they try to figure out how these things that God is doing is for their good because God isn't acting the way that they think God should act. However, when we acknowledge that we don't know how to get what is good and don't even know how to identify what is good before we even pray, then we have no reason to question anything that God does. Instead, we expect God to work in a way that we didn't think of.

Not only that, but people who settle 8:26-27 in their heart before approaching 8:28 don't expect God to accomplish their purpose but expect God to call them and then reveal His purpose. These are the people who are truly them that love God, to them who are the called according to his purpose. These are the people who meet all of the qualifications off this verse and have no problem knowing that all things work together for good to them that love God, to them who are the called according to his purpose. I was riding my motorcycle at over 70 mph when the drive-train (not brakes) locked up. I put it into a slide and then it flipped and I hit the pavement at an angle of at least 45 degrees and 70 mph. Several doctors who said they didn't believe in God told me I had a miracle to even live and there were several other things that happened which made lost people acknowledge God's working in my life. Even when I was in so much pain that I literally couldn't see the end of my bed, I didn't question that this would work together for (my) good. I'm sure that many of those people who haven't been there would question the sincerity of this claim while those who have been there will acknowledge the truth of this claim.

The true understanding of this verse only comes after experiencing it and that experience will only come when it can be added on top of 8:26-27 being true in a person's life.

So what we have here is that God's Holy Spirit... helpeth our infirmities by changing our prayers to be ones that will get us help doing God's will, especially in spreading the Gospel. When we're concerned about someone, the Holy Spirit is concerned about their spiritual needs. Then Christ searcheth (our) hearts to know what we are personally willing to do to help with these spiritual needs. Christ then gets what we need from the Father and passes it to the Holy Spirit to give to us. If we are saved and don't have a concern for the spiritual needs of others, God gives us experiences to make us concerned so that this process will start. That is what our sentence means by all things work together for good. The Biblical meaning do good is 'that which comes from God'. Therefore, God the Father, Christ and the Holy Spirit are all working together to get us to see the spiritual needs of those around us (them who are the called according to his purpose) and they cause these circumstances in our life so that we will pray about them and give God permission to work in and through our life, which starts the process that has been explained.

However, in all of this we do need to notice the qualifier in this sentence of them that love God. God is not going to take away anyone's free will. Even as children of God there are times that we don't love God. God may have to send us some gentle reminders of His goodness or some light or harsh punishment or even kill us, but God will not work in and through our life unless we love God and are willing, even want, God to work in and through our life. When we turn our back on God or aren't willing to do what he says or have Him use our life as He chooses to use it, then we have no claim on this promise.

Our next sentence starts with For and gives the reason why God said what he did in this sentence. That sentence tells us that God did predestinate to be conformed to the image of his Son. The process described is designed to make us conformed to the image of his Son. Please see the next sentence and note for further details.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: '1. that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we know. Ro 8:35-39; 5:3-4; Ge 50:20; De 8:2-3,16; Ps 46:1-2; Jer 24:5-7; Zec 13:9; 2Co 4:15-17; 5:1; Php 1:19-23; 2Th 1:5-7; Heb 12:6-12; Jas 1:3-4; 1Pe 1:7-8; Re 3:19 them. Ro 5:5; Ex 20:6; De 6:5; Ne 1:5; Ps 69:36; Mr 12:30; 1Co 2:9; Jas 1:12; 2:5; 1Jo 4:10,19; 5:2-3 the called. Ro 8:30; 1:6-7; 9:11,23-24; Jer 51:29; Ac 13:48; Ga 1:15; Eph 1:9-10; 3:11; 1Th 5:9; 2Th 2:13-14; 2Ti 2:19; 1Pe 5:10 General references. exp: Ps 20:4; Eph 3:11.'.

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C8-S27 (Verse 29) Why God makes things work together for good to them that love God.

For whom he did foreknow,
he also did predestinate to be conformed to the image of his Son,
that he might be the firstborn among many brethren..

This sentence gives us the reason (For) for God making sure that things work together for good to them that love God. This sentence gives us a general principal that applies many people and events and is used here to explain why God does what He does. Many people ask 'Why Lord?' when they are looking at events in life from a physical point of view and they need to see it from a spiritual point of view because that is what our prior sentence says is the point of view used by God when He works in our life. Sometimes God's people are trying to understand things from a spiritual view, but they would be better praying 'Lord, please help my spiritual understanding' instead of asking 'Why Lord?' the two different prayers display two different attitudes. It would also help to remember that this sentence tells us 'Why' when it says he (God) also did predestinate (His children) to be conformed to the image of his Son. Then we need to remember that Isaiah gave is the image of his (God's) Son when Isaiah wrote He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53:3-5). God lets us become acquainted with grief and experience many of these other things that His Son experienced so that we will be conformed (His) image as Christ and the Holy Spirit give us what good things that we need to react in the right way to these griefs and other things that God lets us experience.

Our sentence also says that God did predestinate this result. There is a lot of doctrinal error taught about the word predestinate, and even people who reject the doctrinal error often do not have the correct understanding. As a result, they are not effective in countering the error. Forms of the word predestinate, only occur in this sentence, the next sentence, Ephesians 1:5 and Ephesians 1:11. The note for Ephesians 1:5 is extensive in the explanation of the Biblical use of this word. It should be read. That verse tells us that our predestination is to be in the beloved and if we are not there then we will not receive what God has planned for us to receive. The note for Ephesians 1:11 also explains how God predestinated us to let Him worketh all things after the counsel of his own will. Again, if we are not letting God work all things after the counsel of his own will. Then we will not receive what God predestinated us to receive. Our current sentence tells us he (God) also did predestinate (us) to be conformed to the image of his Son that he (Jesus Christ) might be the firstborn among many brethren. (Please see the note for 8:29 under Son for more details.) If we do not accept His image. Then we will not be His brethren.

Once more we see that if we are not willing to be conformed to the image of his Son, then we will not receive what God predestinated us to receive. Finally, our next sentence tells us that if we are not willing to receive the changes that God predestinated us to receive, then we don't get anything. With salvation we either receive all of God's plan or we get nothing. God predestinated all of us to receive His plan of salvation. Unfortunately, too many people reject God's plan and accept a plan made up by some man or some religion. These pl and can only deliver an eternity in the lake of fire.

Please see the note for Romans C11S4 about the word foreknow. The functional definition is: 'To have previous knowledge of; to foresee'.

Please see the note for 1Timothy 4:10-LJC about the word predestine. The functional definition is: 'the destination of a journey before it is started. God predestined all men to salvation but gave us a free will and many reject God's predestination'. Please also see the Word Study called Election. The functional definition for this word is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause. In the Bible, this word is not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'. Those people who truly go to God must go God's way. God does not elect people but elects a way. Those people who go God's way, to God, are God's elect.

We find forms of the word conform in: Romans 8:29; Romans 12:2; Philippians 3:10. Webster's 1828 defines this word as: 'pp. made to resemble; reduced to a likeness of; made agreeable to; suited'.

Please see the note for 2Corinthians 4:3-4 about the word image. The functional definition is: 'A representation or similitude of any person or thing, formed of any substance. People today like to take pictures of themselves, which is an image and no matter how good that image is, it does not match the original being. Man was made in the image of God but can not match God.'.

Please see the note for Colossians 1:9-17 about the word firstborn. That note has links to every place in the New Testament where We find this word as well as a Bible definition which explains the doctrinal significance. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is firstborn.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom. Ro 11:2; Ex 33:12,17; Ps 1:6; Jer 1:5; Mt 7:23; 2Ti 2:19; 1Pe 1:2; Re 13:8 exp: Ro 9:24. he also. Eph 1:5,11; 1Pe 1:20 to be. Ro 13:14; Joh 17:16,19,22-23,26; 1Co 15:49; 2Co 3:18; Eph 1:4; 4:24; Php 3:21; 1Jo 3:2 that he might. Ps 89:27; Mt 12:50; 25:40; Joh 20:17; Col 1:15-18; Heb 1:5-6; 2:11-15; Re 1:5-6 General references. exp: De 21:16; Eph 3:11.'.

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C8-S28 (Verse 30) What God gave beyond our predestination.

Equivalent Section: God added a calling to our predestination.

Moreover whom he did predestinate,
them he also called:.

Equivalent Section: God added justification to our predestination.

and whom he called,
them he also justified:.

Equivalent Section: God added glorification to our predestination.

and whom he justified,
them he also glorified..

Our sentence has a promise that we can be called, justified and glorified. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, this promise is dependent upon our accepting God's predestination to be conformed to the image of his Son. And, many (most?) people who claim to be saved have friends and neighbors who would doubt their claim of salvation and would definitely deny that their life shows the image of his (God's) Son (Jesus Christ). Once more we see lots of people wanting to claim the promise even while they refuse to fulfil God's requirements to receive the promise.

This sentence gives us more about predestination when it starts with Moreover. (Please see the note above for what this sentence is adding unto and for the references to predestination within the Bible.) Moreover means God is adding more and that addition is over what was provided by predestination. That is because predestination is 'the end point (destination) which is determined before (pre) a journey is started'. It is fine, well and good to set the ending point but we also need to be enabled to make the journey. However, people who refuse to make the journey do not need the enabling. That is what our current sentence is explaining to us. God added the enabling, but did not make it part of the predestination. What happened was that God predestined everyone to salvation, but some people reject God's predestination. Therefore, God waits for people to accept His predestination, and then adds these things to those people who accept His predestination while refusing the same things to those people who reject His plan. Thus, someone who accepts 'another plan of salvation' does not receive any of the things mentioned in this sentence.

Our First Equivalent Segment tells us that God called everyone who He predestinated. However, many people reject God's call. Therefore, they do not receive the things added (and) by the Second and third Equivalent Segments. (Please see the note for Romans 1:1 to find links to every place where this epistle uses forms of the word call.) As we see in every other place that the Bible uses call, God gives special blessings to people who answer His call and refuses to give those blessings to those people who refuse to answer His call. When we answer God's call, we are responding that we are willing to obey commands from our Lord no matter what those commands. This includes His commanding us to die as a martyr. The main reason that people reject this call is that it will hurt our flesh and go against the desires of our flesh. That is why so many people believe the lie from the devil that they can have the results of God's call while rejecting the requirements of it. But unless, and until, we accept God's requirements, he does not add His additional items.

In our Second Equivalent Segment we see that God adds justification to our calling, but we must respond to the call before justification is added (and). (Please also the note for 3:20 which has links to where this epistle talks about justify.) please notice that this justification is added to the call after we responded to the call. That means that this justification is added after our salvation (initial profession). Thus, we see the Bible say what has been said several places on this site. That is: part of our justification is the changed life which occurs as we obey our Lord. This changed life justifies His saving us while refusing to save someone who would not allow God to change their life by causing them to stop their sinning or using them to do God's work. Our letting God do these two things in our life provides the justification which is added after our initial profession.

That leaves our third Equivalent Segment we see that God adds glorification to our justification. This is a promise of future reward to those people who let God do His work through their life. As said several places on this site, God's retirement plan is literally out of this world, but it has the design of a 401k. If you don't put anything in, you don't get anything out. If you put it in but take it out before your retirement, then you don't have anything for your retirement. When we let God work through our life but then ask God to bless our fleshly desires because of our letting God work through our life, that is taking our investment back out. When we serve God and ask nothing in return, for our flesh, that is leaving our investment in our eternal retirement.

How much we are glorified depends upon the judgment of our life at the judgment seat of Christ. Please see the notes for 2:2 and 3:6 have links to where this epistle and the Bible talks about judging. The judging of our life by God determines the amount of justification and the amount of glorification we each receive. Please see the note for Romans 15:17 which has links to where this epistle talks about glory.

Please see the note for 7:12 which has links to the verses where he exact word of just is used and for the Webster's 1828 definition. Please also see the notes for Galatians 2:16-LJC and 2Peter 2:9-LJC which also talk about the same word. Part of the definition from Webster's 1828 is: 'Conformed to rules of justice; doing equal justice'. The just are people who have been justified. The popular religious definition is: 'made just as if I never sinned'. However, when we study the word justify in the Bible, we see that that definition is not adequate because true Biblical justification includes having the righteousness of Jesus Christ added to our spiritual legal record. Therefore, the true Biblical definition of justification is: 'having the sins on my legal record in heaven blotted out and replaced by the righteousness from Jesus Christ'. Please also the note for 3:20 which has links to where this epistle talks about justify. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for 2Peter 2:9-LJC about the word unjust.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Moreover. Ro 8:28; 1:6; 9:23-24; Isa 41:9; 1Co 1:2,9; Eph 4:4; Heb 9:15; 1Pe 2:9; 2Pe 1:10; Re 17:14; 19:9 he called. Ro 3:22-26; 1Co 6:11; Tit 3:4-7 exp: 2Th 2:14. he justified. Ro 8:1,17-18,33-35; 5:8-10; Joh 5:24; 6:39-40; 17:22,24; 2Co 4:17; Eph 2:6; Col 3:4; 1Th 2:12; 2Th 1:10-12; 2:13-14; 2Ti 2:11; Heb 9:15; 1Pe 3:9; 4:13-14; 5:10 General references. exp: Ex 40:14; Eph 3:11.'.

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C8-S29 (Verse 31) What shall we then say to these things?

The sentences following this question give us Paul's answer.

Please see the notes for Romans 4:1 and 11:7 for places where the Bible asks a form the question What then?.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Ro 4:1 exp: 1Co 14:15. General references. exp: Nu 13:30; Jos 10:8; 1Ki 8:57; Ps 54:4; Eze 36:9; Lu 1:30; 12:31.'.

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C8-S30 (Verse 31) Who can stop God?

If God be for us,
who can be against us?.

Every sentence from 8:16 until just before the question that this sentence answers (through 8:30) is part of a single unit of thought which God, through Paul, wanted us to consider together. 8:16 told us the difference between the children of God and the sons of God. Then the sentences after that give us details about the additional things that God gives to the children of God in order to make them into the sons of God. Now, starting with the prior question, Paul is addressing the sons of God. In a couple more sentences we read It is God that justifieth and we just saw that that this justification is added after our initial profession, which means it is due to people letting God change their life. That is part of what changes people from being children of God into the sons of God. We also see Son is used in the next sentence, Christ is used twice before the end of the chapter, and Christ Jesus our Lord is used to end the chapter. Christ is the role used by the Son of God to bring spiritual maturity (changes people from being children of God into the sons of God).

People like to 'Claim the promises' found in the last few sentences of Romans 8. However, unless they are also willing to let God change them from being children of God into being the sons of God, God does not give them these promises. We don't have to be very far along on the change, only willing to obey and be changed by God in order for these promises to apply to us. People can 'Claim the promises' all that they want, but their own spirit lets them know that they don't really have what they 'Claim'. They can 'Hold On' and claim to be 'waiting in faith', but that won't get them the promises. These promises are only given by God to those children of God who are willing to obey God and, in the process, get changed into being the sons of God who display the character of God by their life.

This sentence is a call to action where Paul is essentially asking why those who claim to be Christians are not acting upon their claims. In everything that has been said from the beginning of the chapter we have seen Paul giving argument after argument about how our walk reveals what we really believe and how those who say one thing and do another are liars. If we are honestly admitting our own helplessness and wanting God to work through our lives and are honestly willing to do whatever Christ wants us to do, then God will take care of any opposition. This is shown in the next verse which essentially promises that.

People need to keep the perspective that Paul has been giving us. We just saw that if we let God work through our life then we will be glorified by God. Since that glorification is proportional to how much we let God work through our life, we want to increase how much God works through our life as much as we can. Since that glorification doesn't happen until we get to heaven, it doesn't matter how little lost and worldly people think of us. They have not seen the glorification that is to come. Yes, lots of people and devils can be against us, but their opposition doesn't matter. Not only can they not stop God from glorifying us but greater opposition actually increases our glorification so long as we deal with that opposition as God wants us t. (Act in love, mercy, forgiveness, seek their salvation by any means, etc.) Paul doesn't ask this question to deny that we have opposition but to get us to see that from a spiritual perspective their opposition can't hurt us. (Please see This table for all of the verses within Romans which refer to God.)

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Ge 15:1; Nu 14:9; De 33:29; Jos 10:42; 1Sa 14:6; 17:45-47; Ps 27:1-3; 46:1-3,7,11; 56:4,11; 84:11-12; 118:6; Isa 50:7-9; 54:17; Jer 1:19; 20:11; Joh 10:28-30; 1Jo 4:4 General references. exp: Nu 13:30; Jos 10:8; 1Ki 8:57; Ps 54:4; Eze 36:9; Lu 1:30; 12:31.'.

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C8-S31 (Verse 32) God's solution to those people who be against us.

He that spared not his own Son,
but delivered him up for us all,
how shall he not with him also freely give us all things?.

This sentence is another verse that is often taken out of context. People think this verse promises all things to everyone who claims to be saved no matter how they are living and no matter why they want these things. Such thoughts obviously goes against what we just saw in the prior sentence where it was noted that people have to be letting God change their life in order to get these promises. (Please see note above.) When Paul says us he is limiting this promise to those who meet the qualifications found since 8:1, which is not everyone who claims to be saved. We also see this type of division in James 4:1-10. Further, the note for Romans 5:10 told us the same doctrine as found in this sentence, but says it a different way. That note also has links to many other verses within the Bible which support this doctrine. Therefore, the doctrine that God gives blessings to his children who are obedient and spiritual maturing, while denying the same blessings to disobedient children, is found many places in the Bible.

Please see the note for 8:32 in the Lord Jesus Christ Study. As that note points out, a lot of people who could receive the all things promised in this sentence do not receive them because they are not meeting God's requirement to be with him (God's Son). As pointed out there: most people understand how foolish it is to expect to receive things from someone that they refuse to be with. Yet they expect God to act in this foolish manner because some man or religion told them that God had to do so. That is true foolishness. We only receive all things when we are with him.

Now people might ask 'Why wouldn't someone want to be with him?' Lets start with the first phrase of this sentence which tells us that God spared not his own Son. (So if we are going to be with him we have to be willing to be a living sacrifice (Romans 12:1). We also have to be willing to suffer like He did, become a man of sorrows (Isaiah 53:3) and experience lots more that our flesh objects to. Then our second phrase says that God delivered him up for us all and look at how God treated Paul and the other apostles. So, very definitely there are reasons why the world, our flesh and the devil actively discourage us from being with him.

In addition, to all of that we have the hyper-spiritual telling us that we should do these things to show how much we 'love God' and they make out like any other motivation is dirty and non-spiritual. However, God would not give us these promises is we didn't need to have them in order to continue when times get rough. And the fact is that while the hyper-spiritual project an image of doing things for God, they really are only doing enough to stroke their pride as 'spiritual people'. The fact is that the context of this sentence makes this promise to those people who are letting God work through their life because they will need this promise to help them continue through some of the things that God will probably put them through. That is why this promise is made to people who accept God's will and refused to people who refuse God's will for their life.

Please see the note for Romans 11:20-21 for links to the verses in the New Testament which use the word spared. The functional definition is: 'Dispensed with; saved; forborne'.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ro 5:6-10; 11:21; Ge 22:12; Isa 53:10; Mt 3:17; Joh 3:16; 2Co 5:21; 2Pe 2:4-5; 1Jo 4:10 exp: 1Co 2:12. delivered. Ro 4:25 how. Ro 8:28; 6:23; Ps 84:11; 1Co 2:12; 3:21-23; 2Co 4:15; Re 21:7 exp: Mt 7:11; Lu 11:13. General references. exp: Ge 25:5.'.

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C8-S32 (Verse 33) Who shall lay anything to the charge of God's elect?

This sentence asks a question about God's elect and people go on to claim that anyone who is saved, or everyone who is a member of their religion, is God's elect. But this directly follows 8:32 where we saw that many people make religious claims that don't meet the qualifications found in the Bible. Forexample, many people who claim to be saved have not fulfilled the requirements found in James 4:1-10 and those found earlier within this chapter. Therefore, many saved people who assume that this sentence applies to them do not have God's agreement that it applies to them. In addition, many people make the mistake of misinterpreting the second sentence of this verse which says It is God that justifieth. The note for the next sentence shows that this does not apply to all saved. Therefore, many saved people do not receive the promises found here even though they 'claim' those promises.

The note for 11:2 pointed out the similarity between foreknew and elect and gives us the verses in the Bible dealing with foreknow. The note for Colossians 3:12-13 which has links to every place that forms of elect are used in the Bible along with a sentence on each usage. We find elect used, within Romans, in our current sentence; 9:11; 11:5; 11:7 and 11:28.

This sentence tells us that Rebecca conceived by the promise of God and that promise included positions for her sons that would show election. Please see the note for 1Peter 1:2 in the Lord Jesus Christ Study for verses that use the word elect and for an explanation of this Biblical concept. As explained there, the use of this word matches the Biblical definition of Christian. In fact, several verses use elect as a direct reference to Christ. This is not just anyone who has made a profession but someone who has evidence of spiritual maturity and a changed life that only comes from allowing Christ to live through them. (Please see Christ in and in Christ in the Relational Prepositions Study for more details on this doctrine. Please also see the explanation at the top of the page that is reached By this link.) this distinction matches what this chapter has been teaching is the difference between the children of God and the sons of God with the additional limitation that the person is not just beginning to become a son of God but that they have spiritually matured to the point that lost people know that they are a true Biblical Christian even when no one tells then that fact. Therefore, to get beyond having a charge brought against us, we must have changed our lifestyle quite a bit to be like Christ.

Revelation 12:10 tells us that Satan is the accuser of our brethren. But, if you remember, he could not bring an accusation against Job but only ask God to let him change the circumstances of the life of Job so that he would have something to accuse Job of. So we see a Bible example of a spiritually mature man not being accused before God. Obviously, since Satan is called for the accuser of our brethren, he must be accusing the spiritually immature who are doing repeated sins even though they are saved. We also have 1Peter 3:15-16 which tells us But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. Once more we see that those saved people who sanctify the Lord God in (their) hearts and who have a good conversation in Christ will not be able to have a charge brought against them before God.

While I could go on in this vein with more verses, it should be obvious that spiritually immature children of God can have something brought against them as a charge while the sons of God who have achieved spiritual maturity can not have anything brought against them as a charge. Therefore, we can see that God's elect are the spiritually mature sons of God. In addition, we see here a motivation to continue to mature spiritually, and to stop more sins, no matter haw much we have already become like the Son of God.

Since 8:16 Paul has been talking about the children of God who have The Spirit itself bearing witness with our spirit. We have seen that this is not all who claim to be saved but is those who are truly trying to serve God. Just as Satan tries to bring false accusations against such before God, he also will have people bring false accusations against such to try to discourage them and make them stop serving God. Satan doesn't bother with false accusations against those who claim to be saved but live for sin because he doesn't need the false accusations. Further, Satan doesn't want to discourage them from their current lifestyle which teaches the lost world that 'Christianity ' is a lie. This verse is only about those who are truly trying to serve God and receive lies and false accusations as a result. Paul is telling such to not worry about the false accusations and don't even worry about the small true accusations because It is God that justifieth (as our next sentence tells us). God Himself will take care of these minor errors for those who are truly trying to serve Him. Please see the notes for 2:2 and 3:6 have links to where this epistle and the Bible talks about judging. Please also the note for 3:20 which has links to where this epistle talks about justify. Those notes will show that what has been said here matches what we find elsewhere in the Bible.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the note for Luke 21:34 about the word overcharge. Please also see the Message called A Pastoral Charge.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Ro 8:1; Job 1:9-11; 2:4-6; 22:6-30; 34:8-9; 42:7-9; Ps 35:11; Isa 54:17; Zec 3:1-4; Re 12:10-11 of God's. Isa 42:1; Mt 24:24; Lu 18:7; 1Th 1:4; Tit 1:1; 1Pe 1:2'.

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C8-S33 (Verse 33) It is God that justifieth.

This sentence is an answer to the question of the prior sentence. Both must be considered together. Please also see the note above. Please see the notes for 2:2 and 3:6 have links to where this epistle and the Bible talks about judging. Please also the note for 3:20 which has links to where this epistle talks about justify. Those notes will show that what has been said here matches what we find elsewhere in the Bible.

It was mentioned that the theme of this chapter is the walk of the saved. It was also mentioned that God has two different legal systems: one for the saved and one for the lost. Further, it has been shown that just because the saved don't have the condemnation of the lost doesn't mean that there is no condemnation of the saved. Now Paul is still talking about the saved when he says It is God that justifieth. Justifieth is part of the legal system and must, therefore, be limited to the legal system that deals with saved people. Yes, God does justifieth us when He changes our legal status from being lost to being saved, but that is not the context of this chapter and of these verses.

What these sentences (This one in particular) are telling us is that it is God Who brings the change into the life of the sons of God that justifies His saving them while refusing salvation to another person. The saved person has to agree to let God change their life, and they have to obey the command of God, but it is still God Who does the spiritual work of providing the evidence that is required for legal justification.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Ro 3:26; Isa 50:8-9; Ga 3:8; Re 12:10-11'.

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C8-S34 (Verse 34) Who is he that condemneth?

This sentence is a continuation of the argument that Paul has been giving in the last few sentences and that we have seen is not applied to all who claim to be saved but is limited to those who God calls the sons of God. Please also see the note for 8:1 which has links to where this epistle and the Bible talks about condemn. Every place in this epistle where some form of the word condemn is used, it is God's people who are condemned. As pointed out in that note, condemn is a legal action which is separate from enforcing the consequence of the condemnation. in this sentence we see that condemnation comes from ungodly beings, but God prevents the enforcement of their condemnation for those people who are in Christ.

Please also see the note for 8:1 which has links to where this epistle and the Bible talks about condemn. Every place in this epistle where some form of the word condemn is used, it is God's people who are condemned. As pointed out in that note, condemn is a legal action which is separate from enforcing the consequence of the condemnation. in this sentence we see that God's people condemn themselves by doing the thing that they prove they know is wrong. They prove this by condemning others. However, later in this epistle we are told how to get right with God before He has to bring the consequence upon us. Every place in this epistle where some form of the word condemn is used, it is God's people who are condemned. The functional definition is: 'the judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Ro 8:1; 14:13; Job 34:29; Ps 37:33; 109:31; Jer 50:20 General references. exp: Nu 7:15; Heb 10:12.'.

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C8-S35 (Verse 34) Christ takes care of any accusation or condemnation.

It is Christ that died,
yea rather,
that is risen again,
who is even at the right hand of God ,
who also maketh intercession for us..

Our sentence tells us It is Christ that died, yea rather, that is risen again. He died to pay the penalty for our sin and then he is risen again to teach us how to stop the process of corruption that comes from sin and death. At the start of this chapter (8:2) we were told For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death and this was given as the first reason why There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Now, after a whole chapter of detailed explanation, we return to that same subject and are told that we are free from this law because Christ...died (and) is risen again.

This has been explained elsewhere on this site, but I will repeat it again without all of the detail. Jesus died to pay the debt for our sin in the great white throne legal system. Because of the principal of 'jurisdiction', that payment does not apply to sins that we do while under the judgment seat of Christ legal system. While man can not completely separate the role from the man filling it, God can. Thus, Christ died for the sins that we do while under the judgment seat of Christ legal system and that is separate from what Jesus did.

This division is important because there are differences between the judgment, forgiveness and consequences between the two systems. All of our sins were blotted out of the record book of the great white throne legal system one time and never have been put back. However, 1John 1:9 says, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we don't do what the Bible means by confess then we don't meet the conditional requirements and He doesn't forgive us our sins, and to cleanse us from all unrighteousness. If we do what the Bible means by confess for only some of our sins, then He only forgives some of our sins. The sins that he does not forgive we will face at the judgment seat of Christ. Further, 1John 1:9 tells us that all sins which He forgives, He also cleanses us from all unrighteousness. Thus, if we don't 'Stop our Sinning', we have no reason to say that he has cleanse us from all unrighteousness. Therefore, we have reason to doubt that He forgave those sins.

This cleansing is the removal of the corruption from the law of sin and death that our current sentence says that he provides because He is risen again. This cleansing from all unrighteousness does not happen when we first get saved. It happens as we let Christ deal with our sins. This is one of the differences between God's two legal systems and between what the death of Jesus provides and what the death of Christ provides.

There are several more verses in the Bible which deal with this doctrinal difference. While I will not go into more of these differences in this note, I have provided a Biblical basis for my claim that there is a difference. Further, the rest of this sentence is also related to this difference. The note for 8:27 has links, and a small note, for all 10 places where the Bible uses any form of intercession. This is something done only for your own people and not for strangers, at least in the Bible. Thus, Christ intercedes for the children of God but Jesus does not do it for the lost. The Holy Spirit intercedes for the prayers from the children of God but no one does it for the prayers of the lost. Thus, this intercession for our sins is only done after we get saved and is another difference between the death and resurrection of Jesus and the death and resurrection of Christ.

Please see the note for Philippians 2:17 about the word yea. The functional definition is: ' word that expresses affirmation or assent. It sometimes introduces a subject, with the sense of indeed, verily, truly, it is so'.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the notes for Romans 14:9 for links to every verse, in Romans, which uses any form of the word rose / rise along with a definition. The functional definition is: ' to get up; to leave the place of sleep or rest or death'. Please also see the note for Colossians 2S7 about this word. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for 1Peter 5:6-7 about the phrase hand of God. The functional definition is: 'the power, authority and control of God'.

Please see the note for Romans C8S25 about the word intercession. The functional definition is: ' the act of interceding; mediation; interposition between parties at variance, with a view to reconciliation; prayer or solicitation to one party in favor of another, sometimes against another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is Christ. Ro 4:25; 5:6-10; 14:9; Job 33:24; Mt 20:28; Joh 14:19; Ga 3:13-14; Heb 1:3; 9:10-14; 10:10-14,19-22; 12:2; 1Pe 3:18; Re 1:18 who is even. Mr 16:19; Ac 7:56-60; Col 3:1; Heb 8:1-2; 12:1; 1Pe 3:22 who also. Ro 8:27; Isa 53:12; Joh 16:23,26-27; 17:20-24; Heb 4:14-15; 7:25; 9:24; 1Jo 2:1-2 General references. exp: Nu 7:15; Heb 10:12.'.

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C8-S36 (Verse 35) Who shall separate us from the love of Christ?

This sentence is often believed and preached wrong. People will read where our sentence says of Christ. and change it to be: of God. This is a denial of the doctrine of the Trinity and causes saved people to stop serving God when they don't receive what they believe they were promised but which they did not truly fulfill God's requirement to receive the promise.

Our sentence has a promise that we can be sure that nothing and no one shall separate us from the love of Christ. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.) However, in addition to properly interpreting it (see the prior paragraph), this promise is dependent upon our accepting the things which God allows into our life, which are written in the next two sentences. Too many people believe that if the events of the next two sentences happen to them then it proves that God does not love them.

This sentence again uses Christ in the same way as 8:34. The consistent use of Christ throughout the Bible is exactly in line with the limits found in the context of these verses. Saved people who are holding onto their sin cling to this verse and believe the religious claim that they are 'positionally in Christ' even though all of the evidence from God says they are not. Look at the next (related) verse that says for thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Saved people who do not fit this verse have the love of Jesus but can not claim the love of Christ. Please see the note for 8:35 in the Lord Jesus Christ Study for more details on this statement. It is a good sized note and has links to every place that the Bible uses some form of love. Those links are in a table that divides the links according to who is doing the loving. It also has links and a small note for every verse which tells us about the love of Christ.

the bottom line is that if someone is not in Christ then they do not need to be separated from the love of Christ because they have already done it to themselves. The answer to this question is 'Only ourselves'. He still loves us, but he will not force His love upon us. Please see the Study called Relational Prepositions for more verses which use of with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.

Please see the note for Romans 1:1 about the word separate. The functional definition is: 'Divided; parted; disunited; disconnected'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall separate. Ro 8:39; Ps 103:17; Jer 31:3; Joh 10:28; 13:1; 2Th 2:13-14,16; Re 1:5'.

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C8-S37 (Verse 35) Detailed things that people might claim shall separate us from the love of Christ.

shall tribulation,
or distress,
or persecution,
or famine,
or nakedness,
or peril,
or sword?.

This sentence lists these things which people might claim shall separate us from the love of Christ. Paul lists these things so that he can say NO to the question. The prior question said NO to the question of people separating us. Both of these questions are answered with a NO in the last sentence of this chapter.

However, as has already been noted, these questions use the role of Christ, not Jesus, or Jesus Christ, or Christ Jesus. As explained in the Overview of the Lord Jesus Christ Study, Christ only deals with saved people and is the role that the Son of God uses to bring us spiritual maturity. People who are not willing to 'Stop their Sinning' often stop dealing with Christ and, thereby, lose what God gives us through Christ. In addition, people who are not willing to let God work through their life to do His work often stop dealing with Christ and, thereby, lose what God gives us through Christ. Finally, those people who don't mind these other two things but don't want a lot to do with God personally and want to keep things on a more formal level deal more with the role of Lord than they do Christ.

Lord is the role that God uses for laws, judgments and things where He is dealing with large groups of people. The role of Lord is no respecter of persons (We find the phrase no respecter of persons in: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13. Please also see Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.) Christ, on the other hand, has just as much power as Lord, but Christ is the role that God uses when he is dealing at a personal level. Yes, the Lord loves but the Lord loves nations and groups of people. Christ loves us at a personal level. Thus, it is important to keep in mind that these questions are asked at a personal level and the answer applies to the personal and to the group levels.

The words in this question have the following definitions from Webster's 1828 and links within the Bible.

tribulation: 'n. L. tribulo, to thrash, to beat. Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution. When tribulation or persecution ariseth because of the word, he is offended. Matt.13. In the world ye shall have tribulation. John 16'. Please see the note for Romans 5:3-5 which has links to where the Bible talks about tribulation. Even though God's people had not yet experienced this like they would in the future, God added it in here for when His people did need it. We, in the U.S., have no experience upon which to understand this word. The only thing that I can say is that I have personally experienced the peace in the middle of a storm and experienced having a storm while all around me was at peace. Our help in these things is very definitely provided at a personal level.

distress: 'n. See Stress. 1. the act of distraining; the taking of any personal chattel from a wrong-doer, to answer a demand, or procure satisfaction for a wrong committed. 2. the thing taken by distraining; that which is seized to procure satisfaction. A distress of household goods shall be impounded under cover. If the lessor does not find sufficient distress on the premises, etc. 3. Extreme pain; anguish of body or mind; as, to suffer great distress from the gout, or from the loss of near friends. 4. Affliction; calamity; misery. On earth distress of nations. Luke 21. 5. A state of danger; as a ship in distress, from leaking, loss of spars, or want of provisions or water, etc.

DISTRESS, v.t. 1. to pain; to afflict with pain or anguish; applied to the body or the mind. Literally, to press or strain. 2. to afflict greatly; to harass; to oppress with calamity; to make miserable. Distress not the Moabites. Deuteronomy 2. We are troubled on every side, but not distressed. 2 Corinthi and 4. 3. to compel by pain or suffering. There are men who can neither be distressed nor won into a sacrifice of duty'. This word is used in 33 verses of the Bible and is associated with the great tribulation. This word describes how people will feel at that time and how they feel in similar situations. This word is used in: Genesis 35:3; Genesis 42:21; Deuteronomy 2:9, 19; 28:53, 55, 57; Judges 11:7; 1Samuel 22:2; 2Samuel 22:7; 1Kings 1:29; 2Chronicles 28:22; Nehemiah 2:17; 9:37; Psalms 4:1; 18:6; 118:5; 120:1; Proverbs 1:27; Isaiah 25:4; 29:2, 7; Jeremiah 10:18; Lamentations 1:20; Obadiah 1:12, 14; Zephaniah 1:15, 17; Luke 21:23, 25; this sentence; 1Corinthians 7:26; 1Thessalonians 3:7.

persecution: 'n. the act or practice of persecuting; the infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles. Histori and enumerate ten persecutions suffered by the Christians, beginning with that of Nero, A.D. 31, and ending with that of Diocletian, A.D. 303 to 313. 1. the state of being persecuted. Our necks are under persecution; we labor and have no rest. Lam.5'. Forms of the word persecute occurring 67 times in 65 verses of the Bible, 44 times in 42 verses of the New Testament, and, in Romans, in our current sentence and in Romans 12:14. Persecution occurs in:
- Lamentations 5:5 tells us how the Jews felt when they first went into captivity.
- Matthew 13:21 tells us that some people who claim to be saved when affliction or persecution ariseth for the word's sake, immediately they are offended. Some people argue that these people are saved and some argue that they are lost but regardless of that condition, they do not receive blessings from God.
- Mark 4:17 tells us the same thing as Matthew 13:21. By being said twice, this is the basis for doctrine that all saved must believe.
- Acts 8:1 tells us what God did to the church to get them out of Jerusalem and to take the gospel Go ye into all the world, and preach the gospel to every creature.
- Acts 11:19 tells us how Godly men reacted to persecution. They found a place to serve the Lord where He blessed their efforts and went to work.
- Acts 13:50 tells us that when religious men caused persecution because the truth of God exposed their lies and errors, Paul and Barnabas they shook off the dust of their feet against them, and came unto Iconium. (They turned the religious people over to God for judgment and went elsewhere.)
- Our current sentence tells us that persecution shall not separate us from the love of Christ, but we must be in Christ.
- Galatians 5:11 tells us that when one religious group persecutes another group, that the persecutors are showing that their doctrine is wrong and can not be proven to be right. (Otherwise they would offer proof instead of persecuting their opponents.)
- Galatians 6:12 tells us people who believe in religious error try to get so many on their side that no one dares to persecute them because they can not handle persecution.
- 2Timothy 3:12 says, Yea, and all that will live Godly in Christ Jesus shall suffer persecution..
.
Please also see the note Galatians 1:13-14 for links to where forms of the word persecute are used in Galatians along with the definition from Webster's 1828 and links from other commentators.

famine: 'n. L. fames. 1. Scarcity of food; dearth; a general want of provisions sufficient for the inhabitants of a country or besieged place. There was a famine in the land. Gen. 26. 2. Want; destitution; as a famine of the word of life'. The word famine occurs 96 times in 84 verses of the Bible, and in these verses of the New Testament:
- Luke 4:25 is part of Jesus telling the people that they would reject Him. Part of His example is that Elijah had to go to a widow woman of ungodly people in order to be fed during a famine that God brought in order to try to get His people to turn back to Him.
- Luke 15:14 is part of the parable about the 'Prodigal Son'. He responded properly to a famine because he returned to his father with a repentant heart.
- Our current sentence tells us that famine will not turn us away from Christ if we are truly in Christ.
- Revelation 18:8 says, that famine is part of the judgment brought upon Babylon.

nakedness: ', n. 1. Want of covering or clothing; nudity; bareness. 2. Want of means of defense. Ye are spies; to see the nakedness of the land are ye come. Gen 42. 3. Plainness; openness to view. Touncover nakedness, in Scripture, is to have incestuous or unlawful commerce with a female'. The word nakedness occurs 57 times in 43 verses of the Bible and only 3 times in the New Testament. The first use of nakedness is talking about the nakedness of a man, but we see that the dictionary points us at women. This is because man, especially religious man, wants to put restrictions on women that they do not want to live under. In the New Testament we see:
- Our current sentence tells us that nakedness will not turn us away from Christ because that is a physical thing and our relationship in Christ is spiritual.
- 2Corinthians 11:27 is part of Paul's testimony of what he went through in order to bring us the gospel.
- Revelation 3:18 is part of the warning from Jesus Christ to the church of the Laodiceans. He is warning them (and us) that if they don't get (spiritual) gold from Him (let Him work through their life) that they will have nakedness in heaven. Since the bride is arrayed in...the righteousness of saints, it would appear that naked saved people will not be part of the bride and not come for the 1,000-years reign of Christ.

peril: ', n. L. periculum, from Gr. to try, to attempt, that is, to strain; an attempt, danger, hazard; to pass, to thrust in or transfix; L. experior; Eng. experience. 1. Danger; risk; hazard; jeopardy; particular exposure of person or property to injury, loss or destruction from any cause whatever. In perils of waters; in perils of robbers. 2 Cor.11. 2. Danger denounced; particular exposure; You do it at your peril, or at the peril of your father's displeasure. PER'IL, v.i. to be in danger. Not used'. This word is only used twice in the Bible. Lamentations 5:9 says, that they were in danger of being killed for even trying to get enough food to stay alive. This was the judgment that God brought to try and show His people that they could not live without His help. In our current sentence we are told that even a real threat of starvation or death can not separate us from the love of Christ.

sword: 'n. 1. An offensive weapon worn at the side, and used by hand either for thrusting or cutting. 2. Figuratively, destruction by war. I will bring a sword upon you. Lev.26. Is.51. 3. Vengeance or justice. She quits the balance, and resigns the sword. 4. Emblem of authority and power. The ruler--beareth not the sword in vain. Rom.13. 5. War; dissension. I came not to send peace, but a sword. Matt.10. 6. Emblem of triumph and protection. The Lord--the sword of thy excellence. Deut.33'. The word sword is used 424 times in 384 verses of the Bible and 31 times in 27 verses of the New Testament (Matthew 10:34; 26:51-52; Mark 14:47; Luke 2:35; 21:24; 22:36, 49; John 18:10-11; Acts 12:2; 16:27; our current sentence; Romans 13:4; Ephesians 6:17; Hebrews 4:12; 11:34, 37; Revelation 1:16; 2:12, 16; 6:4, 8; 13:10, 14; 19:15, 21). In the Bible the sword is used for 'the symbol of, and the actual enforcement of law.'. Even when man's law is against obeying God, that law, and it's sword, shall (never) separate us from the love of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall tribulation. Ro 8:17; 5:3-5; Mt 5:10-12; 10:28-31; Lu 21:12-18; Joh 16:33; Ac 14:22; 20:23-24; 2Co 4:17; 6:4-10; 11:23-27; 2Ti 1:12; 4:16-18; Heb 12:3-11; Jas 1:2-4; 1Pe 1:5-7; 4:12-14; Re 7:14-17'.

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C8-S38 (Verse 36) Scripture to back arguments that have been made.

First Step: Many are killed because they stand for the truth.

As it is written,
For thy sake we are killed all the day long;.

Second Step: those still living must be ready to die because they stand for the truth.

we are accounted as sheep for the slaughter..

This sentence is a quote of Psalms 44:22 and is given to support what Paul said in earlier verses. In addition, to a direct quote, this same concept is also found in: Judges 6:33; Psalms 4:8; 27:3; 36:11; 44:11; 44:22; 49:14; 79:3; 119:109; 121:7; 129:2; 141:7; Proverbs 1:33; 10:30; 12:13; 18:14; Isaiah 59:15; Matthew 5:10-11; 10:28; Luke 6:48; 10:42; John 16:22; 16:33; Acts 8:32; 20:24; 21:13; Romans 5:3; 8:28; 1Corinthians 4:9; 15:31; 2Corinthians 4:8; 4:11; 6:4; 6:9; 11:27; 12:10; Philippians 1:21; 1:30; Colossians 3:3; 1Thessalonians 3:3; 2Timothy 1:8; 3:11; James 1:2; 1John 5:4; Revelation 11:12; and many more places in the Bible.

This is a verse which is popular to preach from because it has many applications especially when people consider the symbolism. That said, the interpretation is actually simple and carried by the word definitions, below, with the references above being useful for the person wanting to follow the symbolism and applications.

Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written. Please also see the note for Romans 15:30-32 which is the only other place in Romans where any form of the word sake is used.

Please also see the note for Romans 15:30-32 which is the only other place in Romans where any form of the word sake is used. The functional definition is: 'Final cause; end; purpose; or rather the purpose of obtaining'. Please also see the notes for 1Corinthians C9S16 and 2Corinthians 2:10-11 about this word. Please also see the note for Philippians 1:29-30 about the phrase sake, for His. Please also see the note for 2Corinthians 4:8-10 about the word forsake.

Please see the note for Romans 13:9 for links to sentences within Romans which deal with the word kill along with the definition from Webster's 1828 and further explanation of the usage of this word within the Bible. The functional definition is: 'To deprive of life, animal or vegetable, in any manner or by any means. to kill an animal or a plant, is to put an end to the vital functions, either by destroying or essentially injuring the org and necessary to life, or by causing them to cease from action'.

Please see the Romans 6:2 which has links to sentences within Romans which deal with death. That note also provides the Webster's 1828 definition and the true Biblical doctrine. Please also see the note for Romans 6:2 for the definition from Webster's 1828 and further explanation of the usage of this word within the Bible. Please also see the note for Romans 13:5 for the distinction from murder.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 1Corinthians C4S1 about the word account. The functional definition is: 'an entry in a book or on paper of things bought or sold, of payments, services etc., including the names of the parties to the transaction, date, and price or value of the thing'.

Please see the note for John 5:2 about the word sheep. The functional definition for this word is: 'Identified a domesticated animal which is often used symbolically for: 'sacrifice', 'God's people', 'the Son of God' and probably more'. Please also see the note for 1Peter 2:25 about the word shepherd.

Please see the note for Acts 8:32 about the word slaughter. Webster's 1828 defines this word as: 'slaw'ter See Slay. 1. In a general sense, a killing. Applied to men, slaughter usually denotes great destruction of life by violent means; as the slaughter of men in battle. 2. Applied to beasts, butchery; a killing of oxen or other beasts for market.
SLAUGHTER, v.t. slaw'ter. 1. to kill; to slay; to make great destruction of life; as , to slaughter men in battle. 2. to butcher; to kill for the market; as beasts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For thy. Ps 44:22; 141:7; Joh 16:2; 1Co 15:30; 2Co 4:11 as sheep. Isa 53:7; Jer 11:19; 12:3; 51:40; Ac 8:32 General references. exp: 1Co 15:30.'.

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C8-S39 (Verse 37) Those who are in Christ don't have to worry.

Nay,
in all these things we are more than conquerors through him that loved us..

This sentence starts with Nay. Starting in 8:31 Paul presents seven questions and here he is denying all of them. 8:37-39 is Paul's answer to each and every one of these questions. While I could go through each of those questions and show how this answer applies to each, I won't take the time. Instead I will point out that the main answer is that it is all through him that loved us. God and His love, especially as it is expressed through Christ, is the answer to every question about life and spirituality that we might have.

Back in 8:16-17 Paul started talking about the children of God and how God's Holy Spirit worked in their lives to change them into the sons of God. Religious men claim that we are 'positionally saved' and do not need to spiritually mature into being the sons of God. (They claim that we are made the sons of God 'when we ask Jesus to save us'.) However, what Paul talks about the sons of God receiving (from 8:16 through the end of this chapter) does not match the actual experience of those who claim to be 'positionally saved' and to be the sons of God (while they live for Hell) because they said a prayer. Thus, the life experiences of these people testify that they believe doctrinal error.

When we look at what the Bible actually teaches, especially when we consider the consistent use of Christ (by itself) throughout the Bible, we see that Christ (by itself) is used for blessings that are given to some saved people while those same blessings are denied to other saved people. When we look at this section of Romans 8, we see Christ is used by itself and we see blessings described which are experienced by some saved people while the same blessings are denied to other saved people. In particular, these blessings are denied to those who claim to be 'positionally saved' while living for Hell. These particular blessings are only experienced by people who abide in Christ. That is why our sentence tells us that the experience of being more than conquerors is through him that loved us.

Paul ends this section with 8:39 where he tells us about the love of God, which is in Christ Jesus our Lord. He uses the phrase Christ Jesus our Lord specifically to let us know that the only way that we will experience the love of God is if we are saved and concentrating on spiritual maturity after our initial profession (Christ Jesus) and we are obeying without question (our Lord) and that this experience is available to all saved people (Christ Jesus) but only if they do it God's way. Please see the note for 8:39 in the Lord Jesus Christ Study for more details on these claims.

There may be some who disagree with what I have just said but all they have to do is take an honest interpretation of the rest of this verse. Those people who claim to be 'positionally saved ' (the children of God) while they live for Hell do not experience being more than conquerors through him that loved us. What's more, it is impossible for them to experience being more than conquerors because it is through him and no one can get something through a person that they have no relationship with. On the other hand, it should be obvious to everyone that the better relationship that you have with a person, the more that you will get through them. There is absolutely no way that anyone can honestly interpret this verse (and section) while claiming that these blessings are given from God to people who claim to be 'positionally saved ' while they live for Hell and refuse to abide in Christ.

Please see the note for 2Corinthians C2S11 about the word nay. The functional definition is: 'A denial and refusal which much more strongly meant than a simple No'.

Please see the Study called Relational Prepositions for more verses which use the word through with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link. The functional definition is: 'the relationship is a barrier until we enter it on one side and come out on the other side of the relationship in order to receive the blessings'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Nay. 2Ch 20:25-27; Isa 25:8; 1Co 15:54,57; 2Co 2:14; 12:9,19; 1Jo 4:4; 5:4-5; Re 7:9-10; 11:7-12; 12:11; 17:14; 21:7 him. Ga 2:20; Eph 5:2,25-27; 2Th 2:16; 1Jo 4:10,19; Jude 1:24; Re 1:5 General references. exp: Nu 13:30; 21:35; 2Sa 22:38; 1Co 15:30.'.

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C8-S40 (Verse 38-39) Paul's conclusion of why we should let God's Holy Spirit spiritually mature us into being the sons of God.

For I am persuaded,
that neither death,
nor life,
nor angels,
nor principalities,
nor powers,
nor things present,
nor things to come,
Nor height,
nor depth,
nor any other creature,
shall be able to separate us from the love of God ,
which is in Christ Jesus our Lord..

Please also see the Message called The Love of God for the application of these verses in the life of the believer.

Our sentence has a promise that nothing shall be able to separate us from the love of God but we must stay in the right relationship that is in Christ Jesus our Lord. (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)

This sentence is a single sentence that starts with For and gives the reason for what Paul said in the immediately prior sentence. That is, everything that Paul has told us about, since 8:16, does not have to happen to us (Nay) If we become more than conquerors through him that loved us. This is because God made a provision in His plan, but that plan, and provision, is in Christ Jesus our Lord. please see the note for 8:39 in the Lord Jesus Christ Study for more details on how each of these roles, of the Son of God, are involved in this plan and provision. Please also see the Romans 8:35 in the Lord Jesus Christ Study for links to every place that the Bible uses some form of love. (Please see the Study called Relational Prepositions for more verses which use in with a role of God. Please follow the link provided to see this unique usage of words within the Bible. Please also see the explanation at the top of the page that is reached By this link.)

Paul said I am persuaded. That does not mean that he proved what is said here, even though people act like it was proved. Webster's 1828 dictionary defines persuaded as: 'pp. Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced.' When someone is persuaded it may take a lot of work or it may be easy, but that does not prove that what they believe is true. As verses which use the word persuaded reveal, some people received good after they were persuaded and some received evil. The critical points in this sentence is: First that the person backing that persuasion is Christ Jesus our Lord. Second is that the thing backing that persuasion is the love of God. Third is that it took a whole lot of personal experience on Paul's part with both of the first two points, along with a whole lot of knowledge and understanding of what the Bible actually says, in order for Him to be persuaded.

We should also require a lot to persuade us so that we can be like Paul and have no concern about our own personal death so long as it serves Christ Jesus our Lord. That means getting a whole lot of knowledge and understanding of what the Bible actually says, (not just what some preacher tells us that the Bible says) along with a lot of personal experience with the love of God, which is in Christ Jesus our Lord.

We find the word persuaded is used in 2Chronicles 18:2; Proverbs 25:15; Matthew 27:20; Luke 16:31; Luke 20:6; Acts 13:43; Acts 14:19; Acts 18:4; Acts 19:26; Acts 21:14; Acts 26:26; Romans 4:21; this sentence; Romans 14:5, 14; Romans 15:14; 2Timothy 1:5, 12; Hebrews 6:9; Hebrews 11:13. (Please see the notes for verses which are in books within a Book Study for more details on how this word is used in each of those verses).

So now that we have dealt with the fact that Paul was persuaded and what it took for that to happen, we should look at all of these things and beings which will fail their attack on out faith in the love of God so long as we keep our hope in the Person of Christ Jesus our Lord. These things which Paul lists are:

death: please see the Romans 6:2 which has links to sentences within Romans which deal with death. That note also provides the Webster's 1828 definition and the true Biblical doctrine.

life: please also see the notes for Romans 14:7 for links to every verse, in Romans, which uses any form of the word live along with the definition from Webster's 1828. God is the true source of all life and each of these sentences use life to tell us that we need to be more like God.

angels: these are spiritual beings which I don't (knowingly) have any personal experience with. There is a lot taught about them and most of it is non-Biblical doctrinal error. These beings, especially in this verse, include devils. (There are no demons in the Bible.)

principalities: Defined by Webster's 1828 as 'n. 1. Sovereignty; supreme power. 2. A prince; one invested with sovereignty. Tit.3. 3. the territory of a prince; or the country which gives title to a prince; as the principality of Wales. 4. Superiority; predominance. Little used. 5. In Scripture, royal state or attire. Jer.13'. Please also see the note for Ephesians 6:12 which has details about this word which are not repeated here. This word is used in:
- Jeremiah 13:18: the dictionary is wrong on this reference. It uses the crown of your glory for the power and influence that the king and to the queen would have.
- our current sentence;
- Ephesians 1:21: tells us that our Lord Jesus Christ is Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come...
- Ephesians 3:10: tells us that beings in these positions are in heaven also and that God uses the changes, which He brings into our life, to show them the manifold wisdom of God.
- Ephesians 6:12: warns us to wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. This verse is using principalities for a type of devil that has power and rule.
- Colossians 1:16: tells us that God's Son created these beings and is above them.
- Colossians 2:10: tells us that God's Son is the head these beings.
- Colossians 2:15 tells us that God's Son is the spoiled these beings who are devils.
- Titus 3:1: tells us Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,.
powers: (plural) is not defined by Webster's 1828. The word power has a large and interesting definition, most of which is not relevant to this sentence. Probably the best definition, for what is used in this sentence, would be 'Beings who have the ability to perform certain critical functions'. Think of the computer techs at work. Most people consider powers to be a hieratical level below principalities. However, reality in must human organizations is that these people are put under a principality for structural and organizational purposes, but they often cross organizational lines in order to do their job. Therefore, the hieratical structure is probably a convenience that is less than 100% correct. Please see the note for Romans 13:1 which has links to sentences within Romans which deal with power. It also has the complete definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power within the Bible. Please also see the note for Ephesians 6:12 which has details about this word which are not repeated here. We see powers is used in the Bible for spiritual powers in Matthew 24:29; Mark 13:25; Luke 21:26; our current sentence; Ephesians 3:10; Ephesians 6:12; Colossians 1:16; Colossians 2:15; 1Peter 3:22.
We see powers is used in the Bible for human powers in Luke 12:11; Romans 13:1; Titus 3:1; Hebrews 6:5.

things present are anything and everything that life throws at us called 'circumstances'.

things to come are anything and everything that life can possibly throw at us in the future called 'circumstances'. The functional definition is: ' Being in a certain place; opposed to absent. Being before the face or near; being in company'.

height is used for 'the highest level possible' and sometimes is used to mean heaven. in this verse, this word would include the beings in heaven.

depth: is used for 'the lowest level possible' and sometimes is used to mean Hell. in this verse, this word would include the beings in Hell.

any other creature would basically be those on this Earth, because all others have already been covered in the prior two words.

Please see the note for Romans 14:7 about the words life / live. That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828. Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life. All life comes from God and the Bible acknowledges the difference between different forms of life. In particular, we see that we are born with physical life but that we must be saved in order to have true spiritual life. Those people who do not receive God's true spiritual life will spend eternity in the lake of fire with devils. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: ' A spirit, or a spiritual intelligent being employed by God'. Please also see the note for Jude 1:7 about the word archangel.

Please see above, within this note, about principalities. Please also see the note for Ephesians C6S8 about this word.

Please see above, within this note, about the word powers. Please also see the note for Romans 13:1 which has links to sentences within Romans which deal with power. It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power within the Bible. The functional definition is: ' the primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'.

Please see above, within this note, about the word present. Please also see the note for 2Corinthians 4:13-14 about this word. The functional definition is: ' Being in a certain place; opposed to absent. Being before the face or near; being in company'.

Please see above, within this note, about the word present. Please also see the note for 2Corinthians 4:13-14 about this word.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Romans 1:20-21 about the word creation. Please also see the note for Colossians 1:9-17 about the word create. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

Please see the note for Romans 1:1 about the word separate. The functional definition is: 'Divided; parted; disunited; disconnected'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For I. Ro 4:21; 2Co 4:13; 2Ti 1:12; Heb 11:13 that. Ro 14:8; Joh 10:28; 1Co 3:22-23; 15:54-58; 2Co 5:4-8; Php 1:20-23 nor. 2Co 11:14; Eph 1:21; 6:11-12; Col 1:16; 2:15; 1Pe 3:22; 5:8-10 General references. exp: 1Co 15:30.
Nor. Eph 3:18-19 height. Ex 9:16-17; Ps 93:3-4; Isa 10:10-14,33; 24:21; Da 4:11; 5:18-23; 2Th 2:4; Re 13:1-8 depth. Ro 11:33; Ps 64:6; Pr 20:5; Mt 24:24; 2Co 2:11; 11:3; 2Th 2:9-12; Re 2:24; 12:9; 13:14; 19:20; 20:3,7 shall be. Joh 10:28-30; Col 3:3-4 love. Ro 8:35; 5:8; Joh 3:16; 16:27; 17:26; Eph 1:4; 2:4-7; Tit 3:4-7; 1Jo 4:9-10,16,19 General references. exp: 1Co 15:30.'.

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Romans Study: Chapters 7-8

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Romans Chapter 8 Sentence-by-Sentence Section

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