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  • PARALLEL BIBLE - Romans 8:4


    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39

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    King James Bible - Romans 8:4

    That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

    World English Bible

    that the ordinance of the
    law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

    Douay-Rheims - Romans 8:4

    That the justification of the
    law might be fulfilled in us, who walk not according to the flesh, but according to the spirit.

    Webster's Bible Translation

    That the righteousness of the
    law may be fulfilled in us, who walk not according to the flesh, but according to the Spirit.

    Greek Textus Receptus


    ινα
    2443 CONJ το 3588 T-ASN δικαιωμα 1345 N-ASN του 3588 T-GSM νομου 3551 N-GSM πληρωθη 4137 5686 V-APS-3S εν 1722 PREP ημιν 2254 P-1DP τοις 3588 T-DPM μη 3361 PRT-N κατα 2596 PREP σαρκα 4561 N-ASF περιπατουσιν 4043 5723 V-PAP-DPM αλλα 235 CONJ κατα 2596 PREP πνευμα 4151 N-ASN

    Treasury of Scriptural Knowledge

    VERSE (4) -
    Ga 5:22-24 Eph 5:26,27 Col 1:22 Heb 12:23 1Jo 3:2 Jude 1:24

    SEV Biblia, Chapter 8:4

    para que la justicia de la ley fuese cumplida en nosotros, que no andamos conforme a la carne, sino conforme al Espíritu.

    Clarke's Bible Commentary - Romans 8:4

    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.


    John Gill's Bible Commentary

    Ver. 4. That the righteousness of the law might be fulfilled in us , etc..] 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 ( Romans 8:1), who walk not after the flesh, but after the Spirit : (see Gill on Romans 8:1).

    Matthew Henry Commentary

    Verses 1-9 -
    Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thu secured. What is the principle of their walk; the flesh or the Spirit the old or the new nature, corruption or grace? For which of these d we make provision, by which are we governed? The unrenewed will i unable to keep any commandment fully. And the law, besides outwar duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice and the way of salvation opened for the sinner. By the Spirit the la of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure Which way go our plans and contrivances? Are we most wise for the world, or for our souls? Those that live in pleasure are dead, 1Ti 5:6 A sanctified soul is a living soul; and that life is peace. The carna mind is not only an enemy to God, but enmity itself. The carnal ma may, by the power of Divine grace, be made subject to the law of God but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of min in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.


    Greek Textus Receptus


    ινα
    2443 CONJ το 3588 T-ASN δικαιωμα 1345 N-ASN του 3588 T-GSM νομου 3551 N-GSM πληρωθη 4137 5686 V-APS-3S εν 1722 PREP ημιν 2254 P-1DP τοις 3588 T-DPM μη 3361 PRT-N κατα 2596 PREP σαρκα 4561 N-ASF περιπατουσιν 4043 5723 V-PAP-DPM αλλα 235 CONJ κατα 2596 PREP πνευμα 4151 N-ASN

    Vincent's NT Word Studies

    4.
    Righteousness (dikaiwma). 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 Luke i. 6; Rom. ii. 26; Heb. ix. 1. See on ch. v. 16.

    The Spirit (pneuma). 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. xxxviii. 12; n'shamah breath, 1 Kings xvii. 17. In the New Testament it occurs in the sense of wind or breath, John iii. 8; 2 Thessalonians ii. 8; Heb. i. 7. Closely related to the physiological sense are such passages as Luke viii. 55; Jas. ii. 26; Apoc. xiii. 15.

    PAULINE USAGE:

    1. Breath, 2 Thess. ii. 8.

    2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Cor. ii. 11; v. 3; vii. 34; Col. ii. 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. i. 9; viii. 16; 1 Cor. v. 4; xvi. 18, etc.). It is used as parallel with yuch soul, and kardia heart. See 1 Cor. v. 3; 1 Thess. ii. 17; and compare John xiii. 21 and xii. 27; Matt. xxvi. 38 and Luke i. 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.

    3. The spiritual nature of Christ. Rom. i. 4; 1 Cor. xv. 45; 1 Timothy iii. 16.

    4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become pneumatikoi spiritual - recipients and organs of the Spirit. This is Paul's most common use of the word. Rom. viii. 9; 1 Corinthians ii. 13; Gal. iv. 6; vi. 1; 1 Thess. iv. 8. In this sense it appears as:

    a. Spirit of God. Rom. viii. 9, 11, 14; 1 Cor. ii. 10, 11, 12, 14; iii. 16; vi. 11; vii. 40; 2 Cor. iii. 3; Eph. iii. 16. b. Spirit of Christ. Rom. viii. 9; 2 Cor. iii. 17, 18; Galatians iv. 6; Philip. i. 19.

    c. Holy Spirit. Rom. v. 5; 1 Cor. vi. 19; xii. 3; Ephesians i. 13; 1 Thess. i. 5, 6; iv. 8, etc.

    d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans viii. 16, 23, 26, 27; 1 Cor. ii. 4, 10; xii. 4, 7, 8, 9; Ephesians iv. 3; 2 Thess. ii. 13, etc.

    5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Rom. viii. 2, 15; 1 Corinthians iv. 21; 2 Cor. iv. 13; Gal. vi. 1; Ephesians i. 17; 2 Tim. i. 7, etc.

    These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exod. xxviii. 3; xxxi. 3; xxxv. 31; Isa. xi. 2.

    6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Cor. xii. 10; xiv. 12.

    7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Rom. xi. 8; 1 Cor. ii. 12; 2 Corinthians xi. 4; Eph. ii. 2; 2 Tim. i. 7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans viii. 15: "Ye have not received the spirit of bondage, but of adoption. In other cases, as Eph. ii. 2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judg. ix. 23; 1 Sam. xvi. 14-16, 23; xviii. 10; 1 Kings xxii. 21 sqq.; Isa. xix. 4.

    Spirit is found contrasted with letter, Rom. ii. 29; vii. 6; 2 Cor. iii. 6. With flesh, Rom. viii. 1-13; Gal. v. 16, 24.

    It is frequently associated with the idea of power (Rom. i. 4; xv. 13, 19; 1 Cor. ii. 4; Gal. iii. 5; Eph. iii. 16; 2 Tim. i. 7); and the verb ejnergein, denoting to work efficaciously, is used to mark its special operation (1 Cor. xii. 11; Eph. iii. 20; Philip. ii. 13; Col. i. 29). It is also closely associated with life, Rom. viii. 2, 6, 11, 13; 1 Cor. xv. 4, 5; 2 Cor. iii. 6; Gal. v. 25; vi. 8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1. Corinthians xii. 3); in the consciousness of sonship (Rom. viii. 16); in the knowledge of the love of God (Rom. v. 5); in the peace and joy of faith (Rom. xiv. 17; 1 Thessalonians i. 6); in hope (Rom. v. 5; xv. 13). It leads believers (Rom. viii. 14; Gal. v. 18): they serve in newness of the Spirit (Rom. vii. 6) They walk after the Spirit (Rom. viii. 4, 5; Galatians v. 16-25). Through the Spirit they are sanctified (2 Thess. ii. 13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Rom. viii. 9; 1 Cor. iii. 16; v. 1, 11; xii. 13; Eph. i. 13; iv. 3, 4, 30; Philip. ii. 1; 1 Cor. xii. 4, 7, 11.

    As compared with the Old-Testament conception, Paul's pneuma "is the ruach of the Old Testament, conceived as manifesting itself after a manner analogous to, but transcending, its earlier forms. It bears the same characteristic marks of divine origin, of supernatural power, of motive energy in active exercise - standing in intimate relation to the fuller religious life and distinctive character and action of its recipients. But while in the Old Testament it is partial, occasional, intermittent, here it is general, constant, pervading. While in the Old Testament, as well as in the New, its forms of manifestation are diverse, they are expressly referred under the New to one and the same Spirit. While in the Old Testament they contemplate mainly the official equipment of men for special work given them to perform, they include under the New the inward energy of moral action in the individual, no less than the gifts requisite for the edification of the Church; they embrace the whole domain of the religious life in the believer, and in the community to which he belongs. The pneuma of the apostle is not the life-breath of man as originally constituted a creature of God; but it is the life-spirit of "the new creation" in which all things have become new" (Dickson).

    With the relation of this word to yuch soul is bound up the complicated question whether Paul recognizes in the human personality a trichotomy, or threefold division into body, soul, and spirit. On the one side it is claimed that Paul regards man as consisting of body, the material element and physical basis of his being; soul, the principle of animal life; and spirit, the higher principle of the intellectual nature. On the other side, that spirit and soul represent different sides or functions of the one inner man; the former embracing the higher powers more especially distinctive of man, the latter the feelings and appetites. The threefold distinction is maintained chiefly on the basis of 1 Thess. v. 23. Compare Heb. iv. 12. 43 On the distinction from yuch soul, see, further, on ch. xi. 3.


    Robertson's NT Word Studies

    8:4 {The ordinance of the law} (to dikai"ma tou nomou). "The requirement of the law." {Might be fulfilled} (hina plerwqei). Purpose of the death of Christ by hina and first aorist passive subjunctive of plerow. Christ met it all in our stead (#3:21-26). {Not after the flesh, but after the Spirit} (m kata sarka alla kata pneuma). The two laws of life (kata sarka in #7:7-24, kata pneuma #8:1-11). Most likely the Holy Spirit or else the renewed spirit of man.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39

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