There is therefore.This introductory phrase indicates the close connection be tween chs.7 and 8.

Chapter 8 is an
expan- sion of Paul's thankful exclamation in ch.7:25, "I thank God through Jesus Christ our Lord."He passes on now
from his anal- ysis of the painful struggle with sin to an explanation of the life of peace and free- dom that is offered
to those who live "in Christ Jesus."
No condemnation.The good news of the gospel is that Christ came to condemn sin, not sinners (John 3:17; Rom.
8:3).To those who believe and accept the generous pro- visions of the gospel and who in faith com- mit themselves to
lives of loving obedience, Christ offers justification and freedom.There may yet be deficiencies in the be- liever's
character, but "when it is in the heart to obey God, when efforts are put forth to this end, Jesus accepts this disposi-
tion and effort as man's best service, and He makes upfor the deficiency with His own divine merit" (EGW ST June
16, 1890).For such there is no condemnation (John 3:18).
In Christ Jesus.This frequently occur ring NT expression intimates the closeness of the personal connection that
exists be- tween the Christian and Christ.It means more than to be dependent on Him or merely to be His follower or
disciple.It implies a daily, living union with Christ John 14:20;15:4-7).John describes this union as being "in him" (1
John 2:5, 6, 28; 3:24; 5:20).Peter also speaks of being in Christ (1 Peter 3:16; 5:14).But the idea is especially
characteristic of Paul.He ap- plies it to churches (Gal. 1:22; 1 Thess. 1:1; 2:14; 2 Thess. 1:1) as well as to indi viduals
(1 Cor. 1:30; 2 Cor. 5:17; Eph. 1: 1; etc.).Jesus emphasized the closeness of this union by His parable of the Vine and
the Branches (John 15:1-7).
Unless a person is experiencing this trans- forming union with Christ, he cannot claim freedom from
condemnation.The saving faith that brings reconciliation and justification (Rom 3:22-26)
Who walk not.Important textual evi- dence may be cited (cf. p. 10) for the omis- sion of the clause, "who walk not
after the flesh, but after the Spirit."It is generally regarded as having been added here from v. 4

2. Spirit of life.That is, the Spirit giving life.He is so called because He exercises life-giving power (see v. 11).The
law of the Spirit of life is the life-giving power of the Holy Spirit, ruling as a law in the life.The phrase “of life”
expresses the effect accomplished, as in “justification of life” (see on ch. 5:18) and “the bread of life” (John 6:35).The
Spirit brings life and freedom, in contrast with the law of sin, which produces only death and condemnation (see on
Rom. 7:21-24).

In Christ Jesus.Some translators connect these words with “the Spirit of life.” Others connect them with “hath made
me free.” The latter seems to be the more natural interpretation.Paul is emphasizing the fact that the Spirit exercises
His life-giving power through the union with Christ.It is in the experience of close fellowship and union with Christ
that the believer receives this power to overcome in the battle against sin.

Hath made me free.Or, “freed me.” Textual evidence is divided (cf. p. 10) between the reading “me” and “thee.” The
difference is inconsequential.Paul is doubtless referring back to his experience of rebirth and baptism, when he began
to “walk in newness of life” (ch. 6:4) and to “serve in newness of spirit” (ch. 7:6).

The law of sin and death.That is, the authority exercised by sin and ending in death.Sin is no longer the
predominating and controlling influence in his life.The indwelling Spirit of life inspires obedience and gives power to
“mortify the deeds of the body” (v. 13).Thus the law of the Spirit of life works directly contrary to the law of sin and
death in the members, empowering the believer to overcome sin’s destroying influence and freeing him from sin’s
bondage and condemnation.
3. What the law could not do. Literally, “the impossible thing of the law.” The article is present with “law” in the
Greek also (see on ch. 2:12).The Greek construction is difficult and has been much discussed.However, Paul’s
meaning in this verse seems clear.God has accomplished what the law has been unable to do.He has condemned sin,
and thus it is possible for the Christian to overcome its power, and to live a triumphant life in Christ.

Weak through the flesh. This cause of failure has already been explained in ch.7:14-25.The law can point out the
right way, but it cannot enable weak, fallen man to walk in it.Paul continues to vindicate the law (see ch. 7:7, 10, 13,
14), ascribing its apparent weakness not to any defect inherent in the law itself but rather to the impotence of man’s
nature, corrupted and enfeebled by sin.It is not the function of law to pardon and to restore to obedience.Law can only
reveal transgression and righteousness and command obedience (chs. 3:20; 7:7).Therefore, the law of God cannot be
blamed or despised for not accomplishing results for which it never was designed.Our failure to render perfect
obedience must be blamed upon ourselves.
His own Son.The word “own” emphasizes the close relationship between the Father and the Son (see v. 32).In Col.
1:13 Christ is described as “his dear Son,” literally, “the Son of His love.” There is sometimes a tendency to attribute
greater love and self-sacrifice to Christ than to the Father.It is well to remember that it was because God so loved the
world that He gave His only Son (John 3:16; 1 John 4:9).In order to save fallen man, He sacrificed Himself in His Son
(see 2 Cor. 5:19; cf. DA 762).Christ came to reveal the limitless love of His Father (John 14:9; cf. Matt. 5:43-48).

Sinful flesh.The Son of God came to this earth with His divinity veiled in humanity, so that He could reach the fallen
race and commune with us in our weakened, sinful state.If He had come clothed with His heavenly brightness, we
could not have endured the glory of His presence (see PP 330).Therefore, in His great love and His divine purpose to
save man, Jesus “did not count equality with God a thing to be grasped, but emptied himself, taking the form of a
servant, being born in the likeness of men” (Phil.2:6, 7, RSV; see DA 22, 23).See Vol.V, pp. 917, 918.

Likeness of men

It was also Christ's purpose in assuming our humanity to demonstrate to men and to the whole universe that sin and
Satan may be successfully resisted and that obedience to the will of God may be rendered by human beings in this life
(see AA 531; DA 761, 762).Ever since the fall of Adam, Satan had pointed to man’s sin as proof that God’s law was
unjust and could not be obeyed.Then Christ came to redeem Adam’s failure.He was made like unto His brethren in all
things, He suffered and was tempted in all points like as we are, yet He did not sin (see Heb. 2:17, 18; 4:15).For the
human nature of Jesus in relationship to temptation and sin see on Matt.4:1;26:38, 41;Heb.2:17;4:15;see Additional
Note on John 1.

And for sin.Or, “and concerning sin.” The “and” indicates the connection with the preceding phrase.God sent His
Son in the likeness of sinful flesh and concerning sin.“For sin” is from the Gr.peri hamartias, which may also be
rendered “as a sin offering.” Peri hamartias is frequently used with this sense in the LXX.In Leviticus alone there are
more than 50 such occurrences (see Lev. 4:33; 5:6, 7, 8, 9; 7:37; etc.; cf. Ps. 40:6).The phrase also occurs with this
meaning in the NT in Heb.10:6-8, where Ps.40:6-8 is quoted.Consequently, a number of English versions have
favored the translation “as an offering for sin” (see RV; Moulton; Goodspeed; RSV, footnote).

On the other hand, however, the context may indicate that the phrase should be understood in a more general
sense.Paul’s purpose in this passage is to explain that the Christian may now have victory over sin.The law was
powerless to give him such victory, but God, by sending His Son, has now made the necessary power available.Christ
came not only to bear the penalty of sin in His death but also to destroy its dominion and to remove it from the lives
of His followers.This entire purpose of His mission may be included in the words “and for sin.” He came to deal with
sin and to provide its remedy.He came to atone for sin, to destroy sin, and to sanctify and save its victims.

Condemned sin. Christ’s sinless humanity was a living condemnation of sin.For this sense of condemnation by
contrast see also Matt.12:41, 42;Heb.11:7.Moreover, Christ’s sacrificial death to sin (Rom. 6:10) forever revealed and
proved the exceeding sinfulness of sin, for it was sin that caused the death of the Son of God.This condemnation of
sin, effected by the life and death of Christ, means also the destruction of sin's evil power for the believer who is
united with Christ in His death and who rises with Him to newness of life in the Spirit (vs. 1-13).

In the flesh.Christ met, overcame, and condemned sin in the sphere in which it had previously exercised its dominion
and mastery.The flesh, the scene of sin’s former triumphs, now became the scene of its defeat and expulsion.
3. Apa yang tidak bisa dilakukan oleh hukum. Secara harfiah, "hal yang mustahil dari hukum." Artikel ini juga hadir
dengan "hukum" dalam bahasa Yunani (lihat bab 2:12). Konstruksi Yunani sulit dan telah banyak dibahas. Namun,
makna Paulus dalam ayat ini tampak jelas. Tuhan telah menyelesaikan apa yang tidak dapat dilakukan hukum Taurat.
Dia telah mengutuk dosa, dan dengan demikian adalah mungkin bagi orang Kristen untuk mengatasi kuasanya, dan
untuk menjalani kehidupan yang penuh kemenangan di dalam Kristus.

4. The righteousness.Gr.dikaioma.This is not the usual word for “righteousness,” which is dikaiosunÄ“, used
often by Paul in this epistle (chs. 1:17; 3:5; 4:3; etc.).Dikaioma expresses the thought of “that which is laid down as
right” (see Rom. 1:32; 2:26; 5:16, 18; cf. Luke 1:6; Heb. 9:1, where dikaioma is translated “ordinances”).Hence Paul
is here referring to the righteous demands of the law, obedience to its just requirements.
The law.The article is present also in the Greek (see on ch. 2:12).In this context Paul is still speaking of the law, of
which he approved (ch. 7:16) and in which he delighted (v. 22) but which he found himself unable to obey apart from
Christ (vs. 15-25).

Might be fulfilled. Or, “might be realized,” or “might be met.” God sent His Son in the likeness of sinful flesh, so
that men might be enabled fully to comply with the righteous requirements of His holy law.To bring man’s life into
harmony with the divine will is the purpose of the plan of salvation.God did not give His Son in order to change or
abolish His law, or to release men from the necessity of perfect obedience.The law has always stood as an expression
of the unchangeable will and character of God.Fallen man has been unable to obey its requirements, and the law has
possessed no power to strengthen him to obey.But now Christ has come to make it possible for man to render perfect
obedience.These verses clearly indicate the continuing place and authority of the law of God in the gospel and the
plan of salvation (see on ch. 3:31).

Paul does not say, “might be partially fulfilled.” The Bible consistently speaks of entire transformation, perfect
obedience (see Matt. 5:48; 2 Cor. 7:1; Eph. 4:12, 13; Col. 1:28; 4:12; 2 Tim. 3:17; Heb. 6:1; 13:21).God requires
perfection of His children, and the perfect life of Christ in His humanity is God’s assurance to us that by His power
we too may attain to perfection of character (see COL 315; AA 531).

Walk. Literally, “walk about,” implying habitual conduct.Hence, it may be translated “live” (see Rom. 6:4; 2 Cor.
5:7; 10:3; Eph. 2:10; 4:1).

Not after the flesh. That is, not according to the flesh.Those in whom the righteous requirement of the law is
fulfilled, no longer live according to the dictates and impulses of the flesh.The gratification of carnal desires is no
longer the guiding principle in their lives.

After the Spirit. That is, they regulate their conduct according to the dictates and guidance of the Spirit, the
indwelling Spirit of Christ (v. 9).The just requirement of the law is being fulfilled in them.What the law requires is
summed up in Christian love, for “love is the fulfilling of the law” (ch. 13:10).Likewise, the result of the working of
the Holy Spirit in the life is love, for “the fruit of the Spirit is love” (Gal. 5:22).Consequently, life according to the
Spirit means a life in which the righteous demands of the law are fulfilled—a life of love and loving obedience.That
such a life might be made possible for believers was the great purpose for which God sent His Son into the world.

Some commentators prefer to interpret this phrase as referring particularly to the renewed spirit of man, through
which the Holy Spirit works.They understand Paul to be emphasizing that our lives are no longer ruled by our lower,
but by our higher, spiritual natures.This interpretation is reflected in a number of versions by the spelling of “spirit”
without a capital letter (see RV).

They that are. This express a different aspect from "walk" (v.4). To be