Romans 8:9-17

8:9 You, however, are not in ¹  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 ²  the Spirit is your life ³  because of righteousness. 8:11 Moreover if the Spirit of the one ⁴  who raised Jesus from the dead lives in you, the one who raised Christ ⁵  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁶ 

8:12 So then, ⁷  brothers and sisters, ⁸  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 ⁹  die), ¹⁰  but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are ¹¹  the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, ¹²  but you received the Spirit of adoption, ¹³  by whom ¹⁴  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ¹⁵  our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹⁶  – if indeed we suffer with him so we may also be glorified with him.

[8:9]  ¹ tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ³ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ⁴ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁵ 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).

[8:11]  ⁶ 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.

[8:12]  ⁷ 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.

[8:12]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:13]  ⁹ tn Grk “are about to, are certainly going to.”

[8:13]  ¹⁰ sn This remark is parenthetical to Paul’s argument.

[8:14]  ¹¹ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:15]  ¹² tn Grk “slavery again to fear.”

[8:15]  ¹³ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ¹⁴ tn Or “in that.”

[8:16]  ¹⁵ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[8:17]  ¹⁶ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.