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Commentary Index | Return to PrayerRequest.comVincent Word Studies - Romans 8:4 - 8:4
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This Chapter Verse Commentaries:
Righteousness (δικαίωμα)
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 Luk 1:6; Rom 2:26; Heb 9:1. See on Rom 5:16.
The Spirit (πνεῦμα)
From πνέω 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 38:12; n’shamah breath, 1Ki 17:17.
In the New Testament it occurs in the sense of wind or breath, Joh 3:8; 2Th 2:8; Heb 1:7. Closely related to the physiological sense are such passages as Luk 8:55; Jam 2:26; Rev 13:15.
Pauline Usage:
1. Breath, 2Th 2:8.
2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1Co 2:11; 1Co 5:3; 1Co 7:34; Col 2:5).
In this sense it is distinguished from σῶμα body, or accompanied with a personal pronoun in the genitive, as my, our, his spirit (Rom 1:9; Rom 8:16; 1Co 5:4; 1Co 16:18, etc.). It is used as parallel with ψυχή soul, and καρδία heart. See 1Co 5:3; 1Th 2:17; and compare Joh 13:21 and Joh 12:27; Mat 26:38 and Luk 1:46, Luk 1:47. But while ψυχή soul, is represented as the subject of life, πνεύμα spirit, represents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spirit, may be described as the principle, ψυχή soul, as the subject, and καρδία heart, as the organ of life.
3. The spiritual nature of Christ. Rom 1:4; 1Co 15:45; 1Ti 3:16.
4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipients and organs of the Spirit. This is Paul's most common use of the word. Rom 8:9; 1Co 2:13; Gal 4:6; Gal 6:1; 1Th 4:8. In this sense it appears as: a. Spirit of God. Rom 8:9, Rom 8:11, Rom 8:14; 1Co 2:10, 1Co 2:11, 1Co 2:12, 1Co 2:14; 1Co 3:16; 1Co 6:11; 1Co 7:40; 2Co 3:3; Eph 3:16. b. Spirit of Christ. Rom 8:9; 2Co 3:17, 2Co 3:18; Gal 4:6; Phi 1:19. c. Holy Spirit. Rom 5:5; 1Co 6:19; 1Co 12:3; Eph 1:13; 1Th 1:5, 1Th 1:6; 1Th 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Rom 8:16, Rom 8:23, Rom 8:26, Rom 8:27; 1Co 2:4, 1Co 2:10; 1Co 12:4, 1Co 12:7, 1Co 12:8, 1Co 12:9; Eph 4:3; 2Th 2:13, 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 8:2, Rom 8:15; 1Co 4:21; 2Co 4:13; Gal 6:1; Eph 1:17; 2Ti 1:7, 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 Exo 28:3; Exo 31:3; Exo 35:31; Isa 11:2.
6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1Co 12:10; 1Co 14:12.
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 11:8; 1Co 2:12; 2Co 11:4; Eph 2:2; 2Ti 1:7. 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 Rom 8:15 : “Ye have not received the spirit of bondage, but of adoption. In other cases, as Eph 2:2, 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 Jdg 9:23; 1Sa 16:14-16, 1Sa 16:23; 1Sa 18:10; 1Ki 22:21 sqq.; Isa 19:4.
Spirit is found contrasted with letter, Rom 2:29; Rom 7:6; 2Co 3:6. With flesh, Rom 8:1-13; Gal 5:16, Gal 5:24.
It is frequently associated with the idea of power (Rom 1:4; Rom 15:13, Rom 15:19; 1Co 2:4; Gal 3:5; Eph 3:16; 2Ti 1:7); and the verb ἐνεργεῖν, denoting to work efficaciously, is used to mark its special operation (1Co 12:11; Eph 3:20; Phi 2:13; Col 1:29). It is also closely associated with life, Rom 8:2, Rom 8:6, Rom 8:11, Rom 8:13; 1Co 15:4, 1Co 15:5; 2Co 3:6; Gal 5:25; Gal 6:8.
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 (1Co 12:3); in the consciousness of sonship (Rom 8:16); in the knowledge of the love of God (Rom 5:5); in the peace and joy of faith (Rom 14:17; 1Th 1:6); in hope (Rom 5:5; Rom 15:13). It leads believers (Rom 8:14; Gal 5:18): they serve in newness of the Spirit (Rom 7:6) They walk after the Spirit (Rom 8:4, Rom 8:5; Gal 5:16-25). Through the Spirit they are sanctified (2Th 2:13). 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 8:9; 1Co 3:16; 1Co 5:1, 1Co 5:11; 1Co 12:13; Eph 1:13; Eph 4:3, Eph 4:4, Eph 4:30; Phi 2:1; 1Co 12:4, 1Co 12:7, 1Co 12:11.
As compared with the Old-Testament conception, Paul's πνεῦμα “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 πνεῦμα 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 ψυχή 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 1Th 5:23. Compare Heb 4:12. On the distinction from ψυχή soul, see, further, on Rom 11:3.