4. Life in the Spirit (8:1-17)
In 7:24 the “I” calls for help to be rescued from the miserable condition. This rescue is mentioned in 7:24b-25a and explained in 8:1-17. There is now no condemnation [katakrima] for those who are in Christ Jesus (v.1). Usually condemnation means pronouncement of guilt. This meaning, however, is not appropriate here. The preceding section, 7:17-25, deals with the issue of the power of sin, not that of guilt. v.2, Because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death, also indicates that the condemnation in v.1 is more than a pronouncement of guilt.
In fact, katakrima means more than a pronouncement of guilt. In 5:12-17, the condemnation (katakrima) brought about by Adam’s sin is death. Death surely is not a mere pronouncement of guilt, but punishment. According to v.3, God condemned (katakrinō) sin, which the law cannot do. Surely the law can pronounce guilt. So condemnation is more than pronouncing guilt.
God broke the power of sin (Murray, 1:275) for those who are in Christ so that they no longer live in the condition of 7:7-25. In vv.3-4 Paul explains what God did to effect this. According to 7:7-25, sin corrupted the human nature so that man and woman cannot do what the law requires. The law is not powerful enough to deal with this condition. It cannot cope with sin to enable man and woman to obey the law. So God sent his own Son in the likeness of sarkos hamartias (niv sinful man; rsv, nasb “sinful flesh,”) and for sin, condemned sin in the flesh. The human nature is controlled by sin, so it is called sinful flesh. The place to attack and conquer sin is the very fortress where sin has established its seat. God’s Son took up the human nature, yet without sin. This is the meaning of in the likeness of sinful man (v.3) (Murray, 1:280). In the human nature of his own Son, God broke the power of sin.
Now the righteous requirements of the law can be fulfilled in us who do not live according to sarka (niv “the sinful nature”; rsv, nasb “the flesh”) but according to the Spirit. This reverses the situation of 7:7-25.
The law as a system ended when Christ Jesus came (Gal 3:25). The righteous requirements of the law, however, are still valid as expressions of God’s will for human conduct. Those who live according to the Spirit will fulfill these requirements, such as, “Do not steal,” “Do not murder,” etc. (cf. 13:8-10). The fruit of the Spirit is in harmony with the law (Gal 5:23).
V.5 begins with “for” in Greek and places vv.4 and 5 in the causal relationship. To live according to the Spirit (v.4) is the result of having their minds set [phroneō] on what the Spirit desires (v.5). Vv.5-8 contrast the mind of the flesh and the mind of the Spirit. To have their minds set (phroneō) includes the elements of thinking, willing, pursuing, and doing (cf. Php 2:5). The mind of the flesh is hostile to God and consequently cannot submit to God’s law. This leads to death. To have their minds set on the things of the Spirit is to pursue what pleases God, which leads to doing the requirements of the law as expressions of God’s will. This results in life and peace.
Vv.9-11 treat the effects of the Spirit in our lives. In this section Paul uses “the Spirit,” “the Spirit of God,” “the Spirit of Christ,” and “Christ” interchangeably (Black, 111), since Christ lives in us through the Holy Spirit. The Spirit of God lives in you (v.9) means that he has a settled permanent penetrative influence upon you (Cranfield, 1:388). If (or since) this is true, you are not in the flesh, but in the Spirit.
Some commentators understand the “spirit” (to pneuma, niv your spirit) in v.10 to be the human spirit. Death, however, is the separation of body and spirit. Since the human spirit is involved in death, it would be strange to make human spirit and death antithetical (Murray, 1:290). Moreover, in vv.1-11 the Spirit in all other instances refers to the Holy Spirit. It is unlikely that Paul would switch the meaning of the word in this verse without any indication. Therefore, it should refer here to the Holy Spirit as well.
Vv.10-11 indicate that at present we have received only partial blessings of Christ in you. We will receive its full blessings in the future. At present, the negative effects of sin have not yet been completely removed. Our bodies are still destined to death and are called “mortal bodies” in v.11. This is the meaning of the declaration, “Your body is dead,” in v.10. The [Holy] Spirit is life (v.6). He makes us spiritually alive now (vv.1-9) and will make our bodies alive in the future as he resurrected Christ Jesus. This will happen to us because we have the good standing of right relationship with God.
V.12 begins with therefore, indicating that vv.12-17 spell out the ethical implications of vv.1-11. In view of the truths presented, one should live according to the Spirit, not according to the flesh. To do this one has to put to death the deeds of the body (cf. 1Co 9:27). One should sacrifice the natural for the sake of the spiritual (Greathouse, 174). “Moral and spiritual life thrives on self-discipline and self-denial. Without them, it fades away” (Dayton, 55). This is possible only if one is led by the Spirit. Led by the Spirit of God emphasizes the activity of the Spirit. Put to death the misdeeds of the body emphasizes the activity of the believer. These are complementary. The latter is the evidence of the former, and the former is the cause of the latter (Murray, 1:295). Persons so led by the Spirit are sons of God, co-heirs with Christ. If we share in his sufferings now, we will share in his glory in the future.