Exegetical and Hermeneutical Commentary of Romans 8:4
That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
4. that the righteousness of the law, &c.] Here is the (for us) Final Cause of the Atonement. Both as a satisfaction of the Law as regards God, and as the manifestation and pledge of Divine Love as regards man, it was to give man peace with God (see on ch. Rom 5:1, &c.), and so to bring his will into real working harmony with the will of God. Atonement was to result in love and holiness.
righteousness ] Better, legal claim; that which the Law laid down as the requisite for man, as his only possible right state. (The form of the Gr. word is different from that usually rendered “righteousness.”) What this “claim” is we find in the Lord’s definition of the Great Commandments; supreme love to God, and unselfish love to man.
fulfilled ] The context, as now interpreted, will explain this word. The saints “fulfil” the law’s “claim” not in the sense of sinless perfection, (for see last chapter, and cp. 1Jn 1:8-10,) but in that of a true, living, and working consent to its principles; the consent of full conviction, and of a heart whose affections are won to God. The Law could not compel them to “delight with” itself; but the gift and work of the Son of the Father do draw them “with the cords of love” to find the Law (as the expression of His now all-beloved will) “good, perfect, and acceptable.” This state of things is further described in the next clause.
in us ] The justified.
who walk, &c.] “Who live and act;” a very frequent Scripture metaphor, from Gen 5:22 onwards. “ After the flesh: ” on its principles, by its rule. So “ after the Spirit: ” as the Spirit animates and guides.
The Flesh The Spirit
This seems to be a proper place for a few general remarks on these two important words.
A. The Flesh. In N. T. usage, on the whole, this word bears in each place (where its meaning is not merely literal) one of two meanings. It denotes either ( a) human nature as conditioned by the body; (e.g. Rom 9:3; Rom 9:5; Rom 9:8; 2Co 7:5, &c. &c.;) or ( b) human nature as conditioned by the Fall, or in other words by the dominion of sin, which then began, and which works so largely through the conditions of bodily life that those conditions are almost, in language, identified with sinfulness. (See e.g. the present passage, and Rom 7:5; Rom 7:18; Rom 7:25, Rom 13:14; Gal 5:17-24, &c., &c.) In the first connexion “the flesh” may bear a neutral, or a holy, meaning; (Joh 1:14😉 in the second, it means a state which is essentially evil, and which may be described with practical correctness as (1) the state of man unregenerate, and (2), in the regenerate, the state of that element of the being which still resists grace. For manifestly (see Gal 5:17) “the flesh” is an element still in the regenerate, not only in the sense of corporeal conditions, but in that of sinful conditions. But, in the latter sense, they are no longer characterized by it; they are not “fleshly,” because the dominant element is now not “the flesh,” but the renewed will, energized by the Divine Spirit.
B. The Spirit. In the present context this word, in our view, denotes the Holy Ghost, except in Rom 8:10; Rom 8:16, where the human spirit is spoken of. That it means here the Holy Ghost seems plain, because it is regarded as a regulating principle, and immediately below (Rom 8:13-14) the Divine Spirit is described as the regulator of the will of the saints. We do not of course deny the reality of the human spirit, even in the unregenerate (1Co 2:11; Ecc 12:7). But here, as in a large majority of N. T. passages, the personal Divine Spirit is depicted as in such a sense inhabiting and informing the regenerate human spirit that He, rather than it, is regarded as the dominant rule and influence in the being. Thus, Rom 8:9, the regenerate are said to be “in the Spirit,” not “in the flesh,” not because their human spirits are in command of their being, but because the Divine Spirit dwells in them. He does not dispossess their spirit, but so possesses it that He in and through it is the ruler of the man.
As regards the human spirit, (Rom 8:10; Rom 8:16😉 the word, in both O. T. and N. T., has now a wider, now a narrower meaning. Now it is the whole incorporeal element of the being the whole antithesis of “ the body; ” now it is the “nobler powers” of that element the antithesis of “ the soul,” in that narrower sense of “soul” which concerns instincts rather than conscience, reflection, and deliberate affections. Man is thus sometimes “body and soul;” (e.g. Mat 10:28, and cf. Rev 6:9😉 and sometimes “body, soul, and spirit;” (e.g. 1Th 5:23). And in 1Co 15:44, in the Gr., a remarkable contrast is drawn between the present body, “ characterized by soul,” and the future body, “ characterized by spirit.” It must be remembered, however, that, unless in passages of exceptional antithesis, the distinction of soul and spirit may easily be pressed too far, and that in no case are they to be thought of as distinct in the sense in which they both are distinct from the body. We have no hint that they are two separable elements; they are rather different aspects and exercises of the same incorporeal element.
Fuente: The Cambridge Bible for Schools and Colleges
That the righteousness of the law – That we might be conformed to the Law, or be obedient to its requirements, and no longer under the influence of the flesh and its corrupt desires.
Might be fulfilled – That we might be obedient, or comply with its demands.
Who walk – Note, Rom 8:1.
Fuente: Albert Barnes’ Notes on the Bible
Rom 8:4
That the righteousness of the law might he fulfilled in us.
Righteousness fulfilled
I. The design of God in thus, by Christ, condemning sin in the flesh. The penalty of the law is fulfilled in us when, as members of Christs body by spiritual union, we are freed from condemnation; but it is in sanctification that the righteousness of the law is fulfilled–i.e., when we have the law written in our heart, and obedience, flowing without constraint, is the inward instinct and law of life. Bear in mind that Love is the fulfilling of the law. In this respect the law and the gospel are one. But as two dispensations or modes of treatment they differ in toto. The action of the law is by precept and constraint–it seeks to guide from without–urging its minute details upon a reluctant heart. The gospel frees us from this bondage of verbal precepts and details, and by the manifestation of Gods love awakens love, thus beginning where the law left off, with love, which was the end of the commandment. There is nothing in the way of obedience that we cannot by love accomplish. Note–
1. That the gospel does not destroy the law. Do we make void the law through faith?–nay, we establish the law. We are free from the law only that we may be under the law to Christ.
2. That the salvation of the gospel is not only a salvation from wrath, but from sin.
3. That however imperfectly this salvation is realised by us it may be fully accomplished–a righteousness fulfilled.
II. The persons in whom this design is accomplished–In us who walk, etc.
1. Only in proportion as the spirit works within can we take full possession of our privilege as believers in Christ, as free from the bondage of the law. Hence it is that character becomes the test of our Christian state.
2. Character is determined by the prevailing principle (or law) which governs the life. Two such principles divide all mankind–the flesh and the spirit.
3. Christian experience is a practical realisation of the spiritual life. It is not thinking or feeling, but walking after the spirit. They who sit down in spiritual sloth are not walking after the spirit, and therefore we have no evidence of their acceptance with God. Examine yourselves. Is your life Christ-like, or worldly? (P. Strutt.)
The righteousness of the law fulfilled
In this verse the apostle lays down the end of Gods sending His Son in the flesh for the condemnation of sin, and that is, that the righteousness of the law might be fulfilled in us. There are two general parts which are here observable of us. First, the benefit itself which is conveyed by Christ, and that is, a fulfilling of the righteousness of the law in us. Secondly, the qualification of the persons who have particular interest in this benefit, and those are they who walk not after the flesh but after the spirit.
I. We begin with the first, viz., the benefit itself. That the righteousness of the law, etc. Where first we are to explain the words, and then to come to the doctrine observable from them. That whatsoever the law could demand and require of us, the same is fully satisfied and fulfilled by Christ. He hath fulfilled the righteousness of the law in our behalf. For the opening of this present point unto us, we must know that the righteousness of the law may be taken two manner of ways. There is a double right which the law of God does challenge in us–a preceptive or commanding right, and a vindictive or avenging right. Now both these rights has Christ satisfied and discharged for us. First, He hath satisfied the right of obedience, in that He hath fulfilled the whole law of God in our stead. Secondly, He hath satisfied the right of punishment, in that He hath endured all the wrath which was due unto us for our transgression of this law. Thirdly, Christs satisfaction of the law, as concerning obedience unto it, is accounted as ours; insomuch as the righteousness of the law is said to be fulfilled in us. Fulfilled in us; how is that? Not in our persons, but in our Surety. In regard of the intention and purpose of God Himself, who does bestow Christ upon us to this end; Christ was given by God for righteousness, and for righteousness in this explication, namely, of full and perfect observation of the whole law. The use and improvement of this point to ourselves in a way of application comes to this–
1. As a word of singular comfort to all the true servants of God which groan under the burden of their own failings and omissions.
2. We may hence also take notice of the infinite wisdom and goodness of God which hath made such a happy repair of that righteousness which we lost in Adam; and that upon two considerations it is more full and complete.
(1) It is more full and complete. For Adams obedience to the law, it could at the most have been no more than just answerable and adequate to the law. Yea, but now Christs obedience, through the excellency and infiniteness of the person, is transcendent and far above the law. As for a Kings Son to pay our debt for us is a more transcendent and meritorious act than our own payment of it would be, from the dignity and transcendency of the person; even so is it here.
(2) As this righteousness of Christ is more full and complete, so it is also more certain and sure. The second follows, that whatever could be required of us for punishment is discharged likewise. This must needs be so upon this account–First, Gods acceptation of Christ for a full and sufficient redemption. Secondly, Christs suffering itself, which was of the whole anger and wrath of God, expressed in all particulars. Thirdly, the infiniteness of the person.
II. Now the second is the qualification of the persons. Who walk not, etc. From hence observe, first in general, that all men indifferently have not a share in the comforts of the gospel. Therefore let none too rashly and over-hastily apply them to themselves. Secondly, in particular observe this, that justification and sanctification must go together; they only who walk after the spirit have Christs righteousness imputed to them, and have the law fulfilled in them. Secondly, because Christ came by water as well as by blood; there is His spirit as well as His merit. Thirdly, because God is exact and complete in His works in us; and so as He justifies, so also will He sanctify. It shows the vanity of those who hope to be saved by Christ, while they live in all manner of sin. Those that walk in the spirit, they have here an evidence of their justification from their sanctification. We see here that it is not enough to abstain from evil, but we must also do good. (Thomas Horton, D. D.)
The righteousness of the law accomplished in the believer
I. The exalted character of the law.
1. Emanating from a Being infinitely perfect, it follows–
(1) That the law, designed to be a transcript of God, must be in every respect perfect. The law of the Lord is perfect.
(2) That the law being perfectly holy, all its requirements must be equally so. It cannot compromise, nor soften down a single enactment.
2. In requiring this, the creature shall have no ground for impeaching the Divine goodness. As if fearful of perplexing the mind with a multitude of enactments, our Lord has presented one precept, the perfect keeping of which involves a virtual fulfilment of all (Mat 22:37). What an unfolding of the wisdom of God is here! In securing to Himself the supreme love of His creatures, He wins a willing obedience to every precept of His law.
II. Is what sense is the righteousness of the law accomplished in the believer?
1. Not in our own persons. Where, then, would be the weakness of the law? The law has never yet received a complete fulfilment in any fallen creature. Where is the creature who can assert his plea of perfect love to God?
2. The Lord Jesus fulfilled the righteousness of the law in the behalf of His people. He only could do so who was Himself holy, harmless, undefiled, and separate from sinners. The first step in this wondrous achievement was His being made under the law. Having made Himself amenable to the law, He then proceeds to its fulfilment. Trace the outline of His obedience. Is the grand moving spring of the law, love? Where was ever seen such love to God as our Surety displayed? And did not that affection constrain Him to a supreme consecration to His Fathers glory? In addition to supreme love, was there not the most perfect sanctity of life? Accompany Him to the baptismal waters, and hear Him exclaim, Thus it becometh us to fulfil all righteousness. Then follow Him to Calvary, and behold His obedience unto death–was there ever such a law fulfiller as the Son of God?
III. In what way are we to reconcile the honouring of the law by Christ and the fulfilment of its righteousness in us? The difficulty is solved by a reference to the federal union of Christ and His Church. Standing to His people in the relation of a covenant Head, the law being fulfilled by Him in a legal sense, it was virtually a fulfilment of the law by us, His obedience being accepted in lieu of ours (2Co 5:21; Rom 5:19). Thus every humble sinner who, feeling the plague of his own heart, breaking away from his dependence upon a covenant of works, and reposing in simple faith beneath the righteousness of the Incarnate God, shall never come into condemnation.
IV. The rightful claimants of this privileged state are described as those who walk, etc. A Christian may be ensnared and stumble, but he walks not after the flesh. A just man falleth seven times, and riseth up again. An unrighteous man falls, but where he falls he lies. He that is unrighteous is unrighteous still. But those in whom the righteousness of the law is fulfilled in their Surety, and in whom a gospel righteousness, an evangelical obedience, is performed by themselves, walk after the Spirit. Conclusion:
1. Behold, what an open door does this subject set before the humble, convinced sinner. The law, now honoured as it never was–think you that the Lord will reject the application of a single sinner who humbly asks to be saved?
2. Saints of God, keep the eye of your faith immovably fixed upon Christ, your sole pattern. Our Lord did not keep that law that His people might be lawless. The righteousness of the law is fulfilled in us when we walk after the Spirit, in conformity to Christs example. (O. Winslow, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. That the righteousness of the law might be fulfilled in us] That the guilt might be pardoned through the merit of that sacrifice; and that we might be enabled, by the power of his own grace and Spirit, to walk in newness of life; loving God with all our heart, soul, mind, and strength, and our neighbour as ourselves: and thus the righteousness, the spirit, design, and purpose of the law is fulfilled in us, through the strength of the Spirit of Christ, which is here put in opposition to the weakness of the law through the flesh.
It is very likely that the concluding clause of this verse, which is the very same as that found in the common text of the first verse, has been transferred to that verse from this place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That the righteousness of the law might be fulfilled in us: here is another end of Gods sending his Son, as before; it was that he might perfectly fulfil the righteousness of the law in or for us, which for us ourselves to do in our own persons was utterly impossible; and yet upon which (as being imputed unto them, and accepted of God on our behalf) we shall be accounted just and righteous, as if we had done it ourselves. Christs being a sacrifice for sin was not sufficient to answer all the ends and demands of the law; there must be doing of what it commanded, as well as suffering of what it threatened: therefore Christ was sent for both, and both were accomplished by him; and what he did and suffered is accounted unto us as if we had done and suffered it. This is the imputed righteousness which was so often spoken of, Rom 4:1-25; and in reference to this he is said to be made righteousness for us, 1Co 1:30, and we are said to be made the righteousness of God in him, Rom 5:19; 2Co 5:21.
Who walk not after the flesh, but after the Spirit: this was the description before of those that had union with Christ, and exemption from condemnation; and it is again set down, as the description of those who partake of the righteousness of Christ in this way of imputation; and it is added here again, to stave off all others from laying claim to this grace. None but holy walkers can warrantably apply Christs fulfilling or satisfying the law to themselves: because Christ hath fulfilled the righteousness of the law for us, none may infer there is nothing for us to do, we may live as we list; for though Christ hath fulfilled the law in all respects, yet all those for whom he hath so done, or have benefit thereby, are, and must be, such as walk not after the flesh, but after the Spirit: for the opening of which terms, see Rom 8:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. That the righteousness of thelaw“the righteous demand,” “the requirement”[ALFORD], Or “theprecept” of the law; for it is not precisely the word so oftenused in this Epistle to denote “the righteousness whichjustifies” (Rom 1:17;Rom 3:21; Rom 4:5;Rom 4:6; Rom 5:17;Rom 5:18; Rom 5:21),but another form of the same word, intended to express the enactmentof the law, meaning here, we believe, the practical obedience whichthe law calls for.
might be fulfilled in usor,as we say, “realized in us.”
who walkthe mostancient expression of the bent of one’s life, whether in thedirection of good or of evil (Gen 48:15;Psa 1:1; Isa 2:5;Mic 4:5; Eph 4:17;1Jn 1:6; 1Jn 1:7).
not afterthat is,according to the dictates of
the flesh, but after thespiritFrom Ro 8:9 itwould seem that what is more immediately intended by “thespirit” here is our own mind as renewed and actuated bythe Holy Ghost.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That the righteousness of the law might be fulfilled in us,…. By the righteousness of the law, is not meant the righteousness of the ceremonial law, though that was fulfilled by Christ; but of the moral law, which requires holiness of nature, righteousness of life, and death in case of disobedience; active righteousness, or obedience to the precepts of the law, is designed here. This is what the law requires; obedience to the commands of it is properly righteousness; and by Christ’s obedience to it we are made righteous, and this gives the title to eternal life: now this is said to be “fulfilled in us”; this is not fulfilled by us in our own persons, nor can it be; could it, where would be the weakness of the law? man might then be justified by it, and so the grace of God, and the righteousness of Christ, must be set aside: there never was any mere man that could fulfil it; for obedience to it must not only be performed perfectly, but with intenseness of mind and spirit; a man must be sinless in thought, word, and deed; and this would be to put man upon a level with Adam in a state of innocence, and the angels in heaven: nor is this to be understood of any righteousness inherent in man; internal holiness is never called the righteousness of the law; and could it be thought to be righteousness, yet it can never be reckoned the whole righteousness of the law: and though it is a fruit of Christ’s death, it is the work of the Spirit, and is neither the whole, nor any part of our justification: but this is to be understood of the righteousness of the law fulfilled by Christ, and imputed to us; Christ has fulfilled the whole righteousness of the law, all the requirements of it; this he has done in the room and stead of his people; and is imputed to them, by virtue of a federal union between him and them, he being the head, and they his members; and the law being fulfilled by him, it is reckoned all one as it was fulfilled in, or if by them; and hence they are personally, perfectly, and legally justified; and this is the end of Christ’s being sent, of sin being laid on him, and condemned in him. The descriptive character of the persons, who appear to be interested in this blessing, is the same with that in Ro 8:1,
who walk not after the flesh, but after the Spirit:
[See comments on Ro 8:1].
Fuente: John Gill’s Exposition of the Entire Bible
The ordinance of the law ( ). “The requirement of the law.”
Might be fulfilled ( ). Purpose of the death of Christ by and first aorist passive subjunctive of . Christ met it all in our stead (3:21-26).
Not after the flesh, but after the Spirit ( ). The two laws of life ( in 7:7-24, 8:1-11). Most likely the Holy Spirit or else the renewed spirit of man.
Fuente: Robertson’s Word Pictures in the New Testament
Righteousness [] . Rev., ordinance. Primarily that which is deemed right, so as to have the force of law; hence an ordinance. Here collectively, of the moral precepts of the law : its righteous requirement. Compare Luk 1:6; Rom 2:26; Heb 9:1. See on ch. Rom 5:16.
The Spirit [] . From pnew to breathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach. It is also used to translate chai life, Isa 38:12; n’shamah breath, 1Ki 17:17. In the New Testament it occurs in the sense of wind or breath, Joh 3:8; 2Th 2:8; Heb 1:7. Closely related to the physiological sense are such passages as Luk 8:55; Jas 2:26; Rev 13:15.
PAULINE USAGE :
1. Breath, 2Th 2:8.
2. The spirit or mind of man; the inward, self – conscious principle which feels and thinks and wills (1Co 2:11; 1Co 5:3; 1Co 7:34; Col 2:5).
In this sense it is distinguished from swma body, or accompanied with a personal pronoun in the genitive, as my, our, his spirit (Rom 1:9; Rom 8:16; 1Co 5:4; 1Co 16:18, etc.). It is used as parallel with yuch soul, and kardia heart. See 1Co 5:3; 1Th 2:17; and compare Joh 13:21 and Joh 12:27; Mt 26:38 and Luk 1:46, 47. But while yuch soul, is represented as the subject of life, pneuma spirit, represents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject.
Generally, pneuma spirit, may be described as the principle, yuch soul, as the subject, and kardia heart, as the organ of life.
Rom 8:3The spiritual nature of Christ. Rom 1:4; 1Co 14:45; 1Ti 3:16.
Fuente: Vincent’s Word Studies in the New Testament
1) “That the righteousness of the law,” (hina to dikaioma tou nomou) “In order that the righteousness of the law;” that the righteousness required in the law ordinances, the uprightness of conduct and character set forth in the law and enjoined by it, Rom 3:19; Rom 7:12; Rom 7:14.
2) “Might be fulfilled in us,” (plerothe en hemon) “May (or might) be fulfilled in us,” the principles of righteousness and holiness enjoined in the law are to be fulfilled in our obedient living, sanctification of body and life to Christ, to which we are called, Eph 5:15-16; Col 3:1-3.
3) “Who walk not after the flesh,” (toe’s me kata sarka peripatousin) “in those walking not according to the flesh,” after the pattern of flesh lusts, which are to be put off, kept under subjection by the power of the Spirit of Christ in us, Tit 2:11-14; Eph 4:31-32.
4) “But after the Spirit,” (alla kata pneuma) “But according to the Spirit conducting us, as the spirit leads or guides us, as free-born, liberated, emancipated children of God, Joh 8:32; Joh 8:36; Gal 5:1; Gal 5:13; Gal 5:25.
Fuente: Garner-Howes Baptist Commentary
4. That the justification of the law might be fulfilled, etc. They who understand that the renewed, by the Spirit of Christ, fulfil the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just. For the perfection which the law demands was exhibited in our flesh, and for this reason — that its rigor should no longer have the power to condemn us. But as Christ communicates his righteousness to none but to those whom he joins to himself by the bond of his Spirit, the work of renewal is again mentioned, lest Christ should be thought to be the minister of sin: for it is the inclination of many so to apply whatever is taught respecting the paternal kindness of God, as to encourage the lasciviousness of the flesh; and some malignantly slander this doctrine, as though it extinquished the desire to live uprightly. (243)
(243) Commentators are divided as to the meaning of this verse. This and the second verse seem to bear a relation in sense to one another; so that if the second verse refers to justification, this also refers to it; but if freedom from the power of sin and death be what is taught in the former verse, the actual or personal fulfillment of the law must be what is intended here. Some, such as [ Pareus ] and [ Venema ], consider justification to be the subject of both verses; and others, such as [ Scott ] and [ Doddridge ], consider it to be sanctification. But [ Beza ], [ Chalmers ], as well as [ Calvin ], somewhat inconsistently, regard the second verse as speaking of freedom from the power or dominion of sin, and not from its guilt or condemnation, and this verse as speaking of the imputed righteousness of Christ, and not of that righteousness which believers are enabled to perform by the Spirit’s aid and influence. The verses seem so connected in the argument, that one of these two ideas must be held throughout.
There is nothing decisive in the wording of this verse, though the cast of the expressions seem more favorable to the idea entertained by [ Doddridge ] and [ Scott ], and especially what follows in the context, where the work of the Spirit is exclusively spoken of. The word δικαιωμα, is better rendered “righteousness” than “justification;” for “the righteousness to the law” means the righteousness which the law requires; and the words “might be fulfilled in us,” may, with equal propriety as to the uses loquendi , be rendered, “might be performed by us.” The verb πληρόω has this meaning in Rom 13:8, and in other places.
Viewed in this light the verse contains the same truth with what is expressed by “serving the law of God,” in Rom 7:25, and the same with yielding our members as “instruments of righteousness unto God,” in Rom 6:13. That this is to establish a justification by the law, is obviated by the consideration, that this righteousness is performed through the efficacy of Christ’s death, and through the reviving power of the Spirit, and not through the law, and that it is not a justifying righteousness before God, for it is imperfect, and the law can acknowledge nothing as righteousness but what is perfect. The sanctification now begun will be finally completed; but it is all through grace: and the completion of this work will be a complete conformity with the immutable law of God. — Ed.
Fuente: Calvin’s Complete Commentary
(4) The consequence of this was a great change. Hitherto the Law could not be kept because of the antagonistic influence of the flesh; henceforth it may be kept for the reason that this influence has ceased and that its place is taken by the influence of the Spirit.
The righteousness.The just requirement of the Law, its due and rightful claims.
Might be fulfilled in us.That we might be examples of its fulfilment.
Who walk not after the flesh.Who direct our conduct not as the flesh would guide us. but according to the dictates and guidance of the Spiriti.e., the indwelling Spirit of Christ, as in Rom. 8:2.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Righteousness of the law The righteousness required by the law, and which the law cannot condemn. This is not an “imputed righteousness,” nor the simple innocence or freedom from guilt included in justification, but an actual and active personal righteousness, energized by the Spirit, and individually, through grace, our own.
Walk Spirit (See note on Rom 8:1.) Spirit-guided, justified Christian life is actually and actively holy life.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That the ordinance (requirement) of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.’
And the consequence of what He has done is that the ordinance of the Law is fulfilled in us as is revealed by the fact that we walk after the Spirit (compare Gal 5:16; Gal 5:25). But how is the Law fulfilled in us?
1) It is fulfilled because Christ fulfilled it in full, and set His fulfilment of it to our account (Rom 3:24 to Rom 4:25).
2) It is being fulfilled because the Christian begins to fulfil the Law as he walks by the Spirit. It is thus being fulfilled in him.
3) It is ‘being fulfilled’ because some outward power (the Spirit) is causing the law to be fulfilled in us. This is precisely what Isaiah indicated when he spoke of the righteousness of God, ‘My righteousness’, which was to come to His people in ‘salvation’ (e.g. Isa 51:5 where it was to be on all people; Isa 46:13; Isa 56:1; etc).
1). is certainly true, and is the basis of everything else, but it cannot be seen as the full explanation as the fulfilment in this verse is connected with the ‘walk after the Spirit’ which is very much a matter of practical righteousness (Gal 5:16 ff). The mood and tense would strongly support 3). with the idea being that God brings His righteousness to His people thus transforming their lives. The consequence of both 1). and 3). is then revealed in 2).
So as God acts upon us by His Spirit He communicates to us not only justifying righteousness (Rom 3:24 to Rom 4:25), but also sanctifying righteousness (Rom 5:1 to Rom 6:23), resulting in His Law being fulfilled. He comes with salvation and with righteous deliverance (see on Rom 1:16-17). And the consequence is that we ‘walk after the Spirit’. This means that we look off to the Spirit continually for His guidance, especially through God’s word and prayer, seeking for Him to be renewed in us constantly (‘be you being filled with the Spirit’ – Eph 5:18) and walking step by step with the Spirit day by day (‘if we live in the Spirit let us walk step by step by the Spirit’ – Gal 5:25). This is the opposite of responding daily to the clamour of the flesh. As a consequence the ordinance of the Law will be fulfilled in us as we live out the Sermon on the Mount, which is Jesus Christ’s commentary on the Law.
The ordinance (declaration, requirement) of the Law will thus be fulfilled in a number of ways. Firstly by Jesus Christ’s full obedience to the Law being put to our account in His gift of righteousness (Rom 3:23 to Rom 4:25). In this way the Law is completely fulfilled. Secondly by God’s righteousness being active within us by the Spirit, producing righteousness in our lives , enabling us to reject the flesh and fulfil the Law (Rom 8:1-18). And thirdly in the outworking of our lives when we walk after the Spirit, with our lives submitting and responding to His direction step by step (Gal 5:25). The concluding ‘who walk not after the flesh but after the Spirit’ puts the emphasis on the latter. Thus we find that the Law does triumph in the end as the standard by which the Christian ‘walks after the Spirit’, something which results from God’s inworking (Php 2:13; compare Jas 1:25).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 8:4. That the righteousness of the law, &c. , righteousness, here seems to be used in the most extensive sense, and may signify both moral righteousness, and the consequence of it, salvation, (see chap. Rom 5:16 in the original). The Gospel frees those from sin who choose to be free, which was more than the law could do. Law neither grants pardon, nor supplies help: but yet the Gospel does not free those from sin, who wickedly choose to remain under the dominion of it; for a willing slave, determined to continue in servitude, who can free? The Apostle demonstrates, in the four next verses, that under any dispensation, such as continue impenitently in a sensual life, must perish; and he insists so particularly upon this, probably either to prevent a mistake,for some might be so weak as to imagine, that a mere profession of Christianity would secure them from the power of sin;or to obviate an objection which the Jew might be ready to make. He might allege; “But there are wicked men under the Gospel, as well as under the law.” The Apostle answers, “Men who choose to continue under the power of sin and lust, according to the true nature of things, must perish under every dispensation. God provides proper means under the Gospel to deliver them from a wicked life, and to bring them to true holiness; but he cannot, consistently with his perfections, either force them tobe holy, or love them if they are wicked.” As Christ in the flesh was wholly exempt from all taint of sin, so we, by that Spirit who was in him, shall be exempt from the dominion of our carnal lusts, if we make it our choice and endeavour to live after the Spirit, Rom 8:9-11. For one thing which we are to perform by that Spirit, is the mortification of the body. See Rom 8:13. Gal 5:16-26. Locke, and Peters on Job, p. 281.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 8:4 . The purpose which God had in this . . . . . was: in order that (now that the rule of sin which hindered the fulfilment of the law has been done away) the rightful requirement of the law might be fulfilled , etc.
. . ] Quite simply, as in Rom 1:32 , Rom 2:26 (comp. also on 16, and Krger on Thuc. i. 41. 1): what the law has laid down as its rightful demand . The singular comprehends these collective (moral) claims of right as a unity . Others, contrary to the signification of the word, have taken it as justification (Vulg.), understanding thereby sometimes the making righteous as the aim of the law, which desires sinlessness (Chrysostom and his followers, including Theodore of Mopsuestia), sometimes the satisfaction of justice (Rothe; comp. on Rom 5:16 ). Kllner, following Eckermann, makes it the justifying sentence of the law: “that the utterance of the law, which declares as righteous, and thus not only frees from the punishment of sin, but secures also the reward of righteousness, might be fulfilled on us, if we,” etc. Substantially so ( . = sententia absolutoria ), Fritzsche, Philippi, and Ewald (“the verdict of the law , since it has condemnation only for the sinners, and good promises for the remainder, Deu 28:1-14 ”). But against this it may be urged, first, that . , because the genitive is a rule-prescribing subject, cannot, without urgent ground from the context, be taken otherwise than as demand, rightful claim (comp. also Luk 1:6 ; Heb 9:1 ; Heb 9:10 ; LXX. Num 31:21 ); secondly, that Rom 8:3-4 contain the proof, not for in Rom 8:1 , but for Rom 8:2 , and consequently must be the counterpart of the state of bondage under the law of sin and death (Rom 8:2 ) the counterpart, however, not consisting in the freedom from punishment and the certainty of reward, but in the morally free condition in which one does what the law demands, being no longer hampered by the power of sin and death, so that the fulfilment of the is the antithesis of the so strongly emphasized previously; thirdly, that is not the condition of justification (that is faith), but of the fulfilment of the law; and finally, that in Rom 8:7 , . , is manifestly the counterpart of . . in Rom 8:3 .
] as in Mat 3:15 ; Act 14:26 ; Rom 13:8 ; Gal 5:14 , al . Those commentators who take as sententia absolutoria take . as may be accomplished on us ( ).
] Not: through us , nor yet: in us , which is explained as either: in our life-activity (de Wette), or as referring to the inward fulfilling of the law (Reiche, Klee, and Hofmann), and to the fact that God fulfils it in man (Olshausen; comp. Tholuck); but, as shown by the following . . .: on us , so that the fulfilling of the law’s demand shall be accomplished and made manifest in the entire walk and conversation of Christians . This by no means conveys the idea of a merely outward action (as Hofmann objects), but includes also the inner morality accordant with the law; comp. Ernesti Ethik d. Ap. P . p. 69 f. Regarding this use of , see Bernhardy, p. 211 f.; Winer, p. 361 [E. T. 483]. The passive form (not: ) is in keeping with the conception that here the law , and that so far as it must be fulfilled , stands out in the foreground of the divine purpose. The accomplishment of its moral requirement is supposed to present itself as realized in the Christian, and that of Rom 8:3 is assumed to be thereby remedied.
. . .] quippe qui ambularemus , etc. These words give negatively and positively the specific moral character , which is destined to be found in Christians, so far as the just requirement of the law is fulfilled in them. The is here, on account of the connection with , quite according to rule; Baeumlein, Partik . p. 287 f. In what that fulfilment manifests itself (Hofmann) Paul does not say, but he announces the moral regulative that is to determine the inward and outward life of the subjects. He walks according to the flesh , who obeys the sinful lust dwelling in the (Rom 7:18 ); and he walks according to the Spirit , who follows the guidance, the impelling and regulating power (Rom 8:2 ), of the Holy Spirit. The one excludes the other, Gal 5:16 . To take without the article (which, after the nature of a proper noun, it did not at all need), in a subjective sense, as the pneumatic nature of the regenerate man, produced by the Holy Spirit (see esp. Harless on Eph 2:22 , and van Hengel) as it is here taken, but independently of the putting the article, by Bengel, Rckert, Philippi, and others, following Chrysostom is erroneous. See on Gal 5:16 . It never means, not even in contrast to , the “renewed spiritual nature of man” (Philippi), but the sanctifying divine principle itself , objectively, and distinct from the human . The appeal to Joh 3:6 is erroneous. See on that passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Ver. 4. Might be fulfilled ] In us applicative, in Christ inhaesive.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] in order that (the purpose of God’s condemning sin in the flesh) the righteous demand (or, requirement) of the law (= all its requirements (statutes), but here combined in one for the sake of more distinct objectivity . The variations in interpretation of Rom 8:3 have given rise to corresponding ones here. But here the matter has been more complicated still by the Vulg. rendering , ‘justificatio,’ which has thrown the weight of the Romanist interpreters on the side of ‘justitia imputata.’ The usage of the word itself would preclude any such reference here, besides the considerations urged in the note above) might be fulfilled in us ( find its full accomplishment ; not merely = ‘be performed by us,’ for the Apostle has a much deeper meaning, viz. that the aim of God in giving the Law might be accomplished in us, in our sanctification, which is the ultimate end of our redemption, Eph 2:10 ; Col 1:22 . The passive is used, to shew that the work is not ours, but that of God by His grace, Olsh., Thol., De Wette) who walk (not ‘ walking as we do ,’ which would be anarthrous, but a description of all those of whom the above is true) not after the flesh but after the Spirit (who, notwithstanding that we are bound up with a , do not walk in our daily life according to, or led by, the , but according to and led by the , in Christ Jesus members of Him, and participating in that victory over sin which He obtained, by which the power of sin in our flesh is broken).
Fuente: Henry Alford’s Greek Testament
Rom 8:4 . All this was done . : that the just requirement of the law ( i.e. , a righteous life) might be fulfilled in us. See note on Rom 3:31 . (not ), for it is not our doing, though done in us (Weiss). . . . = inasmuch as we walk not, etc. This is the condition under which the Divine purpose is fulfilled: there is no physical necessity in it. : the flesh meant is our corrupt human nature. : the spirit is the Divine spirit which is given to those who are in Christ Jesus. It is in them “both law and impulse”.
Fuente: The Expositors Greek Testament by Robertson
That = In order that. Greek. hina.
righteousness = righteous requirement. App-191.
fulfilled. App-125.
flesh = the old nature.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] in order that (the purpose of Gods condemning sin in the flesh) the righteous demand (or, requirement) of the law (= all its requirements (statutes), but here combined in one for the sake of more distinct objectivity. The variations in interpretation of Rom 8:3 have given rise to corresponding ones here. But here the matter has been more complicated still by the Vulg. rendering , justificatio, which has thrown the weight of the Romanist interpreters on the side of justitia imputata. The usage of the word itself would preclude any such reference here, besides the considerations urged in the note above) might be fulfilled in us (find its full accomplishment;-not merely = be performed by us,-for the Apostle has a much deeper meaning, viz. that the aim of God in giving the Law might be accomplished in us, in our sanctification, which is the ultimate end of our redemption, Eph 2:10; Col 1:22. The passive is used, to shew that the work is not ours, but that of God by His grace, Olsh., Thol., De Wette) who walk (not walking as we do, which would be anarthrous,-but a description of all those of whom the above is true) not after the flesh but after the Spirit (who, notwithstanding that we are bound up with a , do not walk in our daily life according to, or led by, the , but according to and led by the , in Christ Jesus-members of Him, and participating in that victory over sin which He obtained, by which the power of sin in our flesh is broken).
Fuente: The Greek Testament
Rom 8:4. , the laws just commandment [jus. Engl. Vers. righteousness]) an antithesis to condemnation, Rom 8:1.-, might be fulfilled) That fulfilment is presently after described, Rom 8:5-11; thence it is that we have the for, Rom 8:5. Works of justice [righteousness] follow him that is justified [i.e. follow as the consequent fruits of his justification]: sin is condemned, he who had been a sinner, now acts rightly, and the law does not prosecute its claims against him.- ) in us.- , not after the flesh) an antithesis to, in the flesh, Rom 8:3. Now at length Paul has come to the open distinction between flesh and spirit.[89] The spirit denotes either the Spirit of God, or the spirit of believers, Rom 8:16. The latter is a new power produced and maintained in us by Him; and it is to this that the reference is, wherever flesh stands in opposition.
[89] A proof against the words , ver. 1, which would be too premature a distinguishing of and .-ED.
Fuente: Gnomon of the New Testament
Rom 8:4
Rom 8:4
that the ordinance of the law might be fulfilled in us,-Jesus came and overcame the law of sin, dwelling in the flesh, that through his help we might attain the righteousness set forth in the law. [In the likeness of sinful flesh, in which he came, he paid the penalty fixed by the law and condemned sin. Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him. (2Co 5:21). We live unto righteousness only in Christ. All the human race is included in him, and he represents the whole human family; therefore, he can take away our guilt. This great fundamental truth that Christ died for all was prophetically announced by John the Baptist when he said: Behold, the Lamb of God, that taketh away the sin of the world! (Joh 1:29). God finds no fault in his Son; and if we are in is Son, he will find no fault with us. 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. All we like sheep have gone astray; we have turned every one to his own way and Jehovah hath laid on him the iniquity of us all. (Isa 53:4-6).]
who walk not after the flesh,- [To walk after the flesh is to obey the dictates of the flesh, to allow the appetites and passions of the flesh to mark out our path. To do this is to obey sin, which dwells in the flesh.]
but after the Spirit.-The Spirit dwells in the law of Christ revealed through inspired men, and to hear and obey their words is to walk after the Spirit.
Fuente: Old and New Testaments Restoration Commentary
That: Gal 5:22-24, Eph 5:26, Eph 5:27, Col 1:22, Heb 12:23, 1Jo 3:2, Jud 1:24, Rev 14:5
who: Rom 8:1
Reciprocal: Exo 38:1 – the altar Lev 4:25 – put Lev 4:30 – upon the horns Lev 4:35 – and the priest shall make Isa 42:21 – he will Mat 5:17 – but Joh 3:6 – born of the flesh Rom 2:27 – if it fulfil Rom 3:31 – yea Rom 6:6 – that henceforth Rom 8:7 – for it Rom 8:13 – ye live Rom 10:4 – Christ 1Co 9:21 – not 2Co 3:9 – the ministration of condemnation 2Co 3:18 – from Gal 2:20 – crucified Gal 3:13 – redeemed Gal 5:16 – Walk Gal 5:25 – let Col 3:2 – Set 2Pe 2:10 – that
Fuente: The Treasury of Scripture Knowledge
8:4
Rom 8:4. Righteousness of the law means that required by it, but unattained on account of the weakness of the flesh as explained in the preceding verse.
Fuente: Combined Bible Commentary
Rom 8:4. That the righteousness of the law. The word righteousness is that used in chap. Rom 5:16; Rom 5:18, in the sense of righteous verdict, or, righteous act, and in Luk 1:6; chaps. Rom 1:32, Rom 2:26, in the sense of ordinance, i.e., righteous requirement. We explain it here as meaning that righteous act (viewing all the acts as forming a unity) which meets the requirements of the law. Some would refer this to the imputation of Christs righteousness as the ground of our justification, but according to our view of the whole passage it means the actual holiness of the believer.
Might be fulfilled. The fulfilment is wrought by God, who sent his Son (Rom 8:3) and who sends His Spirit to fulfil this purpose of His grace.
In us; not, among us, nor, through us, nor yet, on us, but, in us. This points to actual holiness; most of the other interpretations grow out of the reference to justification. The ideal aim of the Christian life is set forth.
Who walk, etc. Who are of such a kind as walk, etc. This part of the verse is an explanation of the character of those in whom the fulfilment takes place, and neither the result, nor the cause of what precedes.
Not according to the flesh. Here, and in the rest of the section, flesh has its strict ethical sense (see Excursus at close of chap. 7).
According to the Spirit, i.e., the Holy Spirit, as in Rom 8:2; Rom 8:5. Others explain: the spiritual nature imparted by the Holy Spirit (the renewed nature); the subjective spiritual life-principle. Here especially any subjective sense is inappropriate, for he walks according to the Spirit, who follows the guidance, the impelling and regulating power (Rom 8:2), of the Holy Spirit (Meyer). A reference to the human spirit alone is preposterous, in view of the Pauline anthropology.
Fuente: A Popular Commentary on the New Testament
Our apostle here assigns another end and cause, for which God sent his Son into the world; namely, to do what the law commanded, as well as to suffer what the law threatened; perfectly to fulfil the righteousness of the law for us, which it was impossible for us to do for ourselves; for the sake of which we are accounted righteous in the sight of God.
Learn hence, 1. That our Lord Jesus Christ, being made under the law, fulfilled the law; whatsoever the law did or could demand, is fully satisfied and fulfilled by Christ.
Learn, 2. That Christ having fulfilled the law on our behalf, whatever can be required of us by way of punishment, is discharged likewise.
Learn, 3. That though the righteousness of the law be fulfilled for us by Christ, yet the gospel-righteousness must be performed by us ourselves.
Christ has answered the demands of the law for us, but will never fulfil the conditions of the gospel for us. We must repent ourselves, obey ourselves, or Christ’s obedience will profit us nothing; none can safely or comfortably pretend to an interest in Christ’s obedience, either active or passive, but only such who in their course are actuated and influenced by the spirit, and not by the flesh. That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 4. The relation we have just indicated between Rom 8:3-4 forbids us to give here to , what the law lays down as just, the meaning of: sentence of absolution, which some, and Philippi most recently, have given to it. The matter in question here is not guilt to be removed; and to say that the law itself can henceforth declare as just, the term , to be fulfilled, would not be very suitable. The matter in question, according to the context and the terms employed, is what the law demands of man. All the postulates contained in the righteousness demanded by the law (comp. the Sermon on the Mount, for example) are fulfilled in us, as soon as we walk, no more after the flesh, but after the Spirit. For, as we have seen, the law being spiritual, must coincide at all points in its statutes with the impulses of the Spirit. The participle , who walk, expresses the condition on which Paul can affirm of believers what he has just said (comp. the , Joh 1:12).
Commentators differ as to the meaning of the word , spirit. Does it denote, as Lange thinks, the spiritual life in believers? But would this be a very sure standard, and does Rom 8:2 admit of this subjective sense? Most, therefore, understand by the expression: the Holy Spirit. This meaning does not seem to us open to question (comp. also Rom 8:9; Rom 8:11). Only from the use of the word spirit in the sequel (Rom 8:5-8), it follows that the apostle is not speaking of the Holy Spirit, independently of His union with the human , but of the former as dwelling in the latter, or of the latter as wholly directed by the former. And hence the reason why the one and the other idea becomes alternately the dominant one in the following passage.
But the most important word in this verse is the conjunction that. In this word is contained Paul’s real notion of sanctification. How does the fulfilment of the law in believers follow from the fact expounded in Rom 8:3 : the condemnation of sin wrought in the person of Christ? The strangest answer to this question is that of Holsten: The power of the flesh in humanity was destroyed by the death-blow which slew the flesh of Christ on the cross. But how could sin of nature, objective sin, in humanity, be destroyed by the fact of Christ’s death? If sin is inherent in the flesh, the flesh which needs to be destroyed is not only Christ’s, but that of the entire human race. As Wendt rightly observes, nothing but the death of all men could secure the desired result.
Gess thinks that the part played by Christ’s death in sanctification was to render possible the gift of the Spirit, who alone has power to sanctify (comp. Gal 3:13-14). But Paul does not say in Rom 8:4 : that the Spirit might be given (as he does Gal 3:14 : that we might receive the Spirit). He passes directly from the condemnation of sin in Christ (Rom 8:3) to the fulfilment of the law in believers (Rom 8:4). This mode of expression supposes another relation. And this relation is easy to comprehend if the right meaning of Rom 8:3 has been taken. The believer’s holiness is nothing else than that which Jesus Himself realized during His earthly existence. For their sakes I sanctify myself, says Jesus, Joh 17:19, that they also might be sanctified through the truth. Here, as in other respects, the Spirit only takes what is His, to communicate it to us (Joh 16:14). Our Lord’s holy life on the earth is the type which the Holy Spirit is commissioned to reproduce in us, the treasure from which He draws the renewing of our life (Col 3:10; 2Co 3:17-18). The holiness of all of us is only this unique holiness which the Spirit makes ours: He is our sanctification as well as our righteousness, the latter by His death (which faith makes our death), the former by His holy life (which the Spirit makes our life). Witness the two , through, by, of Rom 5:1-2; and the mysterious by His life, , of Rom 5:10. Such is the rich and profound sense of the that, Rom 5:4.
The expression , in us, perfectly suits this meaning. It says first, that therein we are receptive; then it contains also the by us.
The term , to walk, is Paul’s usual figure for moral conduct.
The subjective negation is used because Paul is speaking not of the fact in itself, but of the fact as being the assumed condition of the preceding affirmation.
Thus the first idea of this passage has been developed: emancipation from the law of sin. What the law condemns was condemned in Christ, that henceforth through His Spirit the law might be fully carried out in us. No doubt the power of sin is not annihilated within, but it cannot control the active part of our being and determine the (the walk). There remains the second idea: deliverance from the last condemnation, that of death: death spiritual, Rom 8:5-10, and finally also from bodily death, Rom 8:11.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. [For what the law could not possibly do (viz.: condemn sin in the flesh, so as to destroy it and free us from it), because the flesh through which it operated was too weak, God, by sending his own Son in the likeness of sinful flesh, and for sin, did; that is to say, he condemned sin in the flesh, that justification from the law might be accomplished in us who walk not according to the flesh, but according to the Spirit. Though the law was designed to condemn and banish sin, and was in itself a perfect means of deliverance from sin and death to those who kept it, it was really, because of the sinful weakness of the human race, to which it was given, no means of deliverance at all, but a source of complete and perfect condemnation. Hence, some other deliverance became necessary. God provided this other means of salvation by sending his Son to die for man, and man’s sin. That he might do this, God sent his Son to become a fleshly human being, to be incarnate in the same kind of flesh as that belonging to the rest of sinful mankind, thus fully sharing their nature. He sent him in this manner for the purpose of dying, to remove all the sin of the flesh he bore thus representatively, no matter by whom committed. Jesus, by his sinless life, lived in the flesh, as the Son of man, resisted, conquered, condemned, sentenced, and destroyed the power of sin in the flesh. Thus God sent his Son as a conqueror of sin, and as an offering for sin, that the ordinance of the law, which we fail to fulfill, might, by him who bore our flesh, and was our federal head and representative, be fulfilled in us who walk not according to the outward, fleshly nature, which lusts to do wrong, but after the inward, spiritual nature, which desires to do right.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
4. In order that the righteous judgment of the law may be fulfilled in us who walk not after the flesh but after the Spirit. The righteous judgment of the law is, The soul that sinneth, it shall die (Eze 18:4). Hence the sin-principle in every heart must die. Gods method with sin is extermination. That is always done in those who walk not after the flesh, but after the Spirit. When your walk is mixed you never get sin destroyed. It is only those who are solidly out and out for God who get sin exterminated.
Fuente: William Godbey’s Commentary on the New Testament
8:4 That the {l} righteousness of the law might be fulfilled {5} in us, who walk not after the flesh, but after the Spirit.
(l) The very substance of the law of God might be fulfilled, or that same which the law requires, that we may be found just before God: for if with our justification there is joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requires.
(5) He returns to that which he said, that the sanctification which is begun in us is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.
Fuente: Geneva Bible Notes
Here the purpose of the Incarnation appears in the context of the struggle of chapter 7. God fulfills the Law’s requirements in us by His Spirit who indwells and empowers us. However this is not automatic because He indwells us. He fulfills them if and as we walk by the Spirit rather than walking according to the flesh. Walking by the Spirit means walking in submission to and dependence on the Spirit (cf. Gal 5:16). Walking according to the flesh means behaving as the flesh dictates and allowing our sinful nature to govern our lives.
"’To walk according to the flesh,’ then, is to have one’s life determined and directed by the values of ’this world,’ of the world in rebellion against God. It is a lifestyle that is purely ’human’ in its orientation. To ’walk according to the Spirit,’ on the other hand, is to live under the control, and according to the values, of the ’new age,’ created and dominated by God’s Spirit as his eschatological gift." [Note: Moo, p. 485. Cf. Kevin W. McFadden, "The Fulfillment of the Law’s Dikaioma: Another Look at Romans 8:1-4," Journal of the Evangelical Theological Society 52:3 (September 2009):483-97.]
"The law’s requirement will be fulfilled by the determination of the direction, the set, of our lives by the Spirit, by our being enabled again and again to decide for the Spirit and against the flesh, to turn our backs more and more upon our own insatiable egotism and to turn our faces more and more toward the freedom which the Spirit of God has given us." [Note: Cranfield, 1:385.]
"To run and work the law commands,
Yet gives me neither feet nor hands;
But better news the gospel brings:
It bids me fly, and gives me wings." [Note: Writer unknown. Quoted in Bruce, p. 154.]
"The importance of these verses [1-4] lies in the fact that they provide a summary of chs. v. to viii., and indicate in brief but sufficient form the secrets of Christian holiness." [Note: Griffith Thomas, St. Paul’s Epistle . . ., p. 205.]