Bible Commentaries

Verse 5

They that are ( οἱ ὄντες )

Wider in meaning than walk, which expresses the manifestation of the condition expressed by are.

Do mind ( φρονοῦσιν )

The verb primarily means to have understanding; then to feel or think (1 Corinthians 13:11); to have an opinion (Romans 12:3). Hence to judge (Acts 28:22; Galatians 5:10; Philemon 3:15). To direct the mind to something, and so to seek or strive for (Matthew 16:23, note; Philemon 3:19; Colossians 3:2). So here. The object of their thinking and striving is fleshly.

Verse 6

To be carnally minded ( τὸ φρόνημα τῆς σαρκὸς )

Lit., as Rev., the mind of the flesh. Fleshly thinking and striving. Similarly the mind of the Spirit for to be spiritually minded.

Verse 7

Is not subject ( οὐχ ὑποτάσσεται )

See on James 4:7. Originally to arrange under. Possibly with a shade of military meaning suggested by enmity. It is marshaled under a hostile banner.

Verse 10

The body

The believer's natural body.

The spirit

The believer's human spirit.

Verse 13

Ye shall die ( μέλλετε ἀποθνήσκειν )

The expression is stronger than the simple future of the verb. It indicates a necessary consequence. So Rev., ye must.

Mortify ( θανατοῦτε )

Put to death.

Deeds ( πράξεις )

Habitual practices. See on Romans 7:15; see on John 3:21.

Verse 14

Sons ( υἱοί )

See on John 1:12; see on Matthew 1:1. There is an implied contrast with the Jewish idea of sonship by physical descent.

Verse 15

Spirit of bondage ( πνεῦμα δουλείας )

The Holy Spirit, as in Spirit of adoption. The Spirit which ye received was not a spirit of bondage. See Romans 8:4, under πνεῦμα , 7.

Spirit of adoption ( πνεῦμα υἱοθεσίας )

The Spirit of God, producing the condition of adoption. Ὑιοθεσία adoptionis from υἱός sonand θέσις asetting or placing: the placing one in the position of a son. Mr. Merivale, illustrating Paul's acquaintance with Roman law, says: “The process of legal adoption by which the chosen heir became entitled not only to the reversion of the property but to the civil status, to the burdens as well as the rights of the adopter - became, as it were, his other self, one with him … this too is a Roman principle, peculiar at this time to the Romans, unknown, I believe, to the Greeks, unknown, to all appearance, to the Jews, as it certainly is not found in the legislation of Moses, nor mentioned anywhere as a usage among the children of the covenant. We have but a faint conception of the force with which such an illustration would speak to one familiar with the Roman practice; how it would serve to impress upon him the assurance that the adopted son of God becomes, in a peculiar and intimate sense, one with the heavenly Father” (“Conversion of the Roman Empire”).

We cry ( κράζομεν )

Of a loud cry or vociferation; expressing deep emotion.

Abba ( Ἁββᾶ )

Compare Mark 14:36. A Syrian term, to which Paul adds the Greek Father. The repetition is probably from a liturgical formula which may have originated among the Hellenistic Jews who retained the consecrated word Abba Some find here a hint of the union of Jew and Gentile in God.

Verse 16

Beareth witness with our spirit ( συμμαρτυρεῖ τῶ πνεύματι ἡμῶν )

This rendering assumes the concurrent testimony of the human spirit with that of the divine Spirit. Others, however, prefer to render to our spirit, urging that the human spirit can give no testimony until acted upon by the Spirit of God.

Children ( τέκνα )

See on John 1:12.

Verse 17

Joint-heirs

Roman law made all children, including adopted ones, equal heritors. Jewish law gave a double portion to the eldest son. The Roman law was naturally in Paul's mind, and suits the context, where adoption is the basis of inheritance.

If so be that ( εἴπερ )

The conditional particle with the indicative mood assumes the fact. If so be, as is really the case.

Suffer with Him

Mere suffering does not fulfill the condition. It is suffering with Christ. Compare with Him - all things, Romans 8:32.

Verse 18

I reckon ( λογίζομαι )

See on 1 Peter 5:12. It implies reasoning. “I judge after calculation made” (Godet). Compare Romans 3:28; 2 Corinthians 11:5; Philemon 3:13.

Verse 19

Earnest expectation ( ἀποκαραδοκία )

Only here and Philemon 1:20. From ἀπό away κάρα thehead, δοκεῖν towatch. A watching with the head erect or outstretched. Hence a waiting in suspense. Ἀπό fromimplies abstraction, the attention turned from other objects. The classical student will recall the watchman in the opening of Aeschylus' “Agamemnon,” awaiting the beacon which is to announce the capture of Troy.

Creature ( κτίσεως )

The word may signify either the creative act (as Romans 1:20), or the thing created (Mark 10:6; Mark 13:19; Mark 16:15; Colossians 1:23; Hebrews 4:13). See on 1 Peter 2:13. Here in the latter sense. The interpretations vary: 1. The whole unredeemed creation, rational and irrational. 2. All creation, except humanity. The point of difference is the inclusion or exclusion of humanity. The second explanation is preferable, the non-rational creation viewed collectively, animate and inanimate. Equivalent to all nature.

Waiteth ( ἀπεκδέχεται )

Only in Paul and Hebrews 9:28. The whole passage, with the expressions waiting, sighing, hoping, bondage, is poetical and prophetic. Compare Psalm 19:2; Isaiah 11:6; Isaiah 14:8; Isaiah 55:12; Isaiah 65:17; Ezekiel 31:15; 37.; Habakkuk 2:11.

Verse 20

Vanity ( ματαιότητι )

Only here, Ephesians 4:17; 2 Peter 2:18. Compare the kindred verb became vain (Romans 1:21note), and the adjective vain (1 Corinthians 3:20; 1 Peter 1:18). Vain is also used to render κενός (1 Corinthians 15:14, 1 Corinthians 15:58; Ephesians 5:6; James 2:20). Κενός signifies empty; μάταιος idleresultless. Κενός , used of persons, implies not merely the absence of good, but the presence of evil. So James 2:20. The Greek proverb runs. “The empty think empty things.” Μάταιος expresses aimlessness. All which has not God for the true end of its being is μάταιος . Pindar describes the vain man as one who hunts bootless things with fruitless hopes. Plato (“Laws,” 735) of labor to no purpose. Ezekiel 13:6, “prophesying vain things ( μάταια ),” things which God will not bring to pass. Compare Titus 3:9. Here, therefore, the reference is to a perishable and decaying condition, separate from God, and pursuing false ends.

By reason of Him who hath subjected ( διὰ τὸν ὑποτάξαντα )

God, not Adam nor Satan. Paul does not use the grammatical form which would express the direct agency of God, by Him who hath subjected, but that which makes God's will the occasion rather than the worker - on account of Him. Adam's sin and not God's will was the direct and special cause of the subjection to vanity. The supreme will of God is thus removed “to a wider distance from corruption and vanity” (Alford).

Verse 21

In hope because ( ἐπ ' ἐλπίδι ὅτι )

The best texts transfer these words from the preceding verse, and construe with was made subject, rendering ὅτι thatinstead of because. “The creation was subjected in the hope that,” etc. In hope is literally on hope, as a foundation. The hope is that of the subjected, not of the subjector. Nature “possesses in the feeling of her unmerited suffering, a sort of presentiment of her future deliverance” (Godet). Some adopt a very suggestive connection of in hope with waiteth for the manifestation.

Glorious liberty ( ἐλευθερίαν τῆς δόξης )

Better, and more literally, as Rev., liberty of the glory. Liberty is one of the elements of the glorious state and is dependent upon it. The glory is that in Romans 8:18. The Greek student will note the accumulation of genitives, giving solemnity to the passage.

Verse 22

For

Introducing the proof of the hope, not of the bondage.

Groaneth - travaileth together ( συστενάζει - συνωδίνει )

Both only here in the New Testament. The simple verb ὠδίνω totravail, occurs Galatians 4:19, Galatians 4:27; Revelation 12:2; and the kindred noun ὠδίν birth-pangin Matthew and Mark, Acts, and 1 Thessalonians 5:3. See on Mark 13:9; see on Acts 2:24. Together refers to the common longing of all the elements of the creation, not to its longing in common with God's children. “Nature, with its melancholy charm, resembles a bride who, at the very moment when she was fully attired for marriage, saw the bridegroom die. She still stands with her fresh crown and in her bridal dress, but her eyes are full of tears” (Schelling, cited by Godet).

Verse 24

By hope ( τῇ ἐλπίδι )

Better in hope. We are saved by faith. See on 1 Peter 1:3.

Hope - not hope

Here the word is used of the object of hope. See Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18.

Verse 26

Helpeth ( συναντιλαμβάνεται )

Only here and Luke 10:40, on which see note. “ Λαμβάνεται takethPrecisely the same verb in precisely the same phrase, which is translated 'took our infirmities',” Matthew 8:17(Bushnell).

As we ought ( καθὸ δεῖ )

Not with reference to the form of prayer, but to the circumstances: in proportion to the need. Compare 2 Corinthians 8:12; 1 Peter 4:13.

Maketh intercession for ( ὑπερεντυγχάνει )

Only here in the New Testament. The verb ἐντυγχάνω means to light upon or fall in with; to go to meet for consultation, conversation, or supplication. So Acts 25:24, “dealt with,” Rev., “made suit.” Compare Romans 8:34; Romans 11:2; Hebrews 7:25.

Which cannot be uttered ( ἀλαλήτοις )

This may mean either unutterable or unuttered.

Verse 28

Work together ( συνεργεῖ )

Or, are working together, now, while the creation is in travail. Together refers to the common working of all the elements included in πάντα allthings.

For good

Jacob cried, all these things are against me. Paul, all things are working together for good.

Verse 29

Did foreknow ( προέγνω )

Five times in the New Testament. In all cases it means foreknow. Acts 26:5; 1 Peter 1:20; 2 Peter 3:17; Romans 11:2. It does not mean foreordain. It signifies prescience, not preelection. “It is God's being aware in His plan, by means of which, before the subjects are destined by Him to salvation, He knows whom He has to destine thereto” (Meyer).

It is to be remarked:

1. That προέγνω foreknewis used by the apostle as distinct and different from predestinated ( προώρισεν ).

2. That, strictly speaking, it is coordinate with foreordained. “In God is no before.” All the past, present, and future are simultaneously present to Him. In presenting the two phases, the operation of God's knowledge and of His decretory will, the succession of time is introduced, not as metaphysically true, but in concession to human limitations of thought. Hence the coordinating force of καὶ alsoThat a predetermination of God is clearly stated as accompanying or (humanly speaking) succeeding, and grounded upon the foreknowledge.

4. That this predetermination is to the end of conformity to the image of the Son of God, and that this is the vital point of the passage.

5. That, therefore, the relation between foreknowledge and predestination is incidental, and is not contemplated as a special point of discussion. God's foreknowledge and His decree are alike aimed at holy character and final salvation.

“O thou predestination, how remote

Thy root is from the aspect of all those

Who the First Cause do not behold entire!

And you, O mortals! hold yourselves restrained

In judging; for ourselves, who look on God,

We do not known as yet all the elect;

And sweet to us is such a deprivation,

Because our good in this good is made perfect,

That whatsoe'er God wills, we also will”

Dante, “Paradiso,” xx., 130-138.

To be conformed ( συμμόρφους )

With an inner and essential conformity. See on transfigured, Matthew 17:2.

To the image ( τῆς εἰκόνος )

See on Romans 1:23. In all respects, sufferings and moral character no less than glory. Compare Romans 8:18, Romans 8:28, Romans 8:31, and see Philemon 3:21; 1 Corinthians 15:49; 2 Corinthians 3:18; 1 John 3:2, 1 John 3:3. “There is another kind of life of which science as yet has taken little cognizance. It obeys the same laws. It builds up an organism into its own form. It is the Christ-life. As the bird-life builds up a bird, the image of itself, so the Christ-life builds up a Christ, the image of Himself, in the inward nature of man … . According to the great law of conformity to type, this fashioning takes a specific form. It is that of the Artist who fashions. And all through life this wonderful, mystical, glorious, yet perfectly definite process goes on 'until Christ be formed' in it” (Drummond, “Natural Law in the Spiritual World”).

First-born ( πρωτότοκον )

See on Revelation 1:5. Compare Colossians 1:15, Colossians 1:18, note.

Verse 32

Spared ( ἐφείσατο )

Mostly in Paul. Elsewhere only Acts 20:29; 2 Peter 2:4, 2 Peter 2:5. Compare Genesis 22:16, which Paul may have had in mind.

His own ( ἰδίου )

See on Acts 1:7; see on 2 Peter 1:3, 2 Peter 1:20.

With Him

Not merely in addition to Him, but all gifts of God are to be received, held, and enjoyed in communion with Christ.

Freely give

In contrast with spared.

Verse 33

Shall lay - to the charge ( ἐγκαλέσει )

Only here by Paul. Frequent in Acts. See Acts 19:38, Acts 19:40; Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. Lit., “to call something in one.” Hence call to account; bring a charge against.

The following clauses are differently arranged by expositors. I prefer the succession of four interrogatives: Who shall lay? etc. Is it God? etc. Who is He that condemneth? Is it Christ? etc.

Verse 34

Rather ( μᾶλλον )

“Our faith should rest on Christ's death. but it should rather also so far progress as to lean on His resurrection, dominion, and second coming” (Bengel). “From the representations of the dead Christ the early believers shrank as from an impiety. To them He was the living, not the dead Christ - the triumphant, the glorified, the infinite, - not the agonized Christ in that one brief hour and power of darkness which was but the spasm of an eternal glorification” (Farrar, “Lives of the Fathers,” i. 14).

Verse 37

We are more than conquerors ( ὑπερνικῶμεν )

A victory which is more than a victory. “A holy arrogance of victory in the might of Christ” (Meyer).

Verse 38

Powers ( ἀρχαί )

Angelic, higher than mere angels.

Things present ( ἐνεστῶτα )

Only in Paul and Hebrews 9:9. The verb literally means to stand in sight. Hence to impend or threaten. So 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. Used of something that has set in or begun. So some render here. Bengel says: “Things past are not mentioned, not even sins, for they have passed away.”

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