Romans 7:14--8:13

7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. 1  7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. 2  7:16 But if I do what I don’t want, I agree that the law is good. 3  7:17 But now it is no longer me doing it, but sin that lives in me. 7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. 4  7:19 For I do not do the good I want, but I do the very evil I do not want! 7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

7:21 So, I find the law that when I want to do good, evil is present with me. 7:22 For I delight in the law of God in my inner being. 7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 7:24 Wretched man that I am! Who will rescue me from this body of death? 7:25 Thanks be 5  to God through Jesus Christ our Lord! So then, 6  I myself serve the law of God with my mind, but 7  with my flesh I serve 8  the law of sin.

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. 9  8:2 For the law of the life-giving Spirit 10  in Christ Jesus has set you 11  free from the law of sin and death. 8:3 For God achieved what the law could not do because 12  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

8:5 For those who live according to the flesh have their outlook shaped by 13  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook 14  of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in 15  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but 16  the Spirit is your life 17  because of righteousness. 8:11 Moreover if the Spirit of the one 18  who raised Jesus from the dead lives in you, the one who raised Christ 19  from the dead will also make your mortal bodies alive through his Spirit who lives in you. 20 

8:12 So then, 21  brothers and sisters, 22  we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will 23  die), 24  but if by the Spirit you put to death the deeds of the body you will live.

1 tn Grk “under sin.”

2 tn Grk “but what I hate, this I do.”

3 tn Grk “I agree with the law that it is good.”

4 tn Grk “For to wish is present in/with me, but not to do it.”

5 tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א1 [B] Ψ 33 81 104 365 1506 pc), the reading of NA27. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א1 Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

6 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

7 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

8 tn The words “I serve” have been repeated here for clarity.

6 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

7 tn Grk “for the law of the Spirit of life.”

8 tc Most mss read the first person singular pronoun με (me) here (A D 1739c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

8 tn Grk “in that.”

9 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

10 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

11 tn Or “are not controlled by the flesh but by the Spirit.”

12 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

13 tn Or “life-giving.” Grk “the Spirit is life.”

13 sn The one who raised Jesus from the dead refers to God (also in the following clause).

14 tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א2 B D2 F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

15 tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C(*) 81 104 1505 1506 al, and is slightly preferred.

14 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

15 tn Grk “are about to, are certainly going to.”

16 sn This remark is parenthetical to Paul’s argument.