Romans 8 (from the Lockman Foundation’s Amplified Bible)

1 Therefore, [there is] now no condemnation (no adjudging guilty of wrong)

for those who are in Christ Jesus, {who live [and] walk
not after the dictates of the flesh,
but after the dictates of the Spirit.}
2 For the law of the Spirit of life
[which is] in Christ Jesus [the law of our new being]
has freed me from the law of sin and of death.
3 For God has done what the Law could not do,
[its power] being weakened by the flesh
[the entire nature of man without the Holy Spirit],
sending His own Son in the guise of sinful flesh and as an offering for sin,
[God] condemned sin in the flesh
[subdued, overcame, deprived it of its power over all who accept that sacrifice],
4 So that the righteous {and} just requirement of the Law might be fully met
in us who live {and} move not in the ways of the flesh but in the ways of the Spirit
[our lives governed
not by the standards and according to the dictates of the flesh,
but controlled by the Holy Spirit].
5 For those who are according to the flesh {and} are controlled
by its unholy desires set their minds on
{and} pursue those things which gratify the flesh,
but those who are according to the Spirit {and} are controlled by the desires of the Spirit
set their minds on {and} seek those things which gratify the [Holy] Spirit.
6 Now the mind of the flesh
[which is sense and reason without the Holy Spirit]
is death
[death that comprises all the miseries arising from sin, both here and hereafter].
But the mind of the [Holy] Spirit is life and [soul] peace
[both now and forever].
7 [That is] because the mind of the flesh [with its carnal thoughts and purposes] is hostile to God,
for it does not submit itself to God's Law; indeed it cannot.
8 So then those who are living the life of the flesh
[catering to the appetites and impulses of their carnal nature]
cannot please {or} satisfy God, {or} be acceptable to Him.
9 But you are not living the life of the flesh,
you are living the life of the Spirit,
if the [Holy] Spirit of God [really] dwells within you
[directs and controls you].
But if anyone does not possess the [Holy] Spirit of Christ,
he [or her]is none of His
[he does not belong to Christ, is not truly a child of God].
10 But if Christ lives in you,
[then although] your [natural] body is dead by reason of sin {and} guilt,
the spirit is alive because of [the] righteousness [that He imputes to you].
11 And if the Spirit of Him Who raised up Jesus from the dead dwells in you,
[then] He Who raised up Christ {Jesus} from the dead
will also restore to life your mortal (short-lived, perishable) bodies
through His Spirit Who dwells in you.
12 So then, brethren, we are debtors,
but not to the flesh [we are not obligated to our carnal nature],
to live [a life ruled by the standards set up by the dictates] of the flesh.
13 For if you live according to [the dictates of] the flesh,
you will surely die.
But if through the power of the [Holy] Spirit
you are [habitually] putting to death (making extinct, deadening)
the [evil] deeds prompted by the body,
you shall [really and genuinely] live forever.
14 For all who are led by the Spirit of God are adopted children of God.

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From the Barnes Bible Commentary:
Rom 8:1 -
There is, therefore, now - This is connected with the closing verses of Rom. 7. The apostle had there
shown that the Law could not effect deliverance from sin, but that such deliverance was to be traced to the
gospel alone; Rom_7:23-25. It is implied here that there was condemnation under the Law, and would be
still, but for the intervention of the gospel.
No condemnation - This does not mean that sin in believers is not to be condemned as much as any
where, for the contrary is everywhere taught in the Scriptures; but it means,
(1) That the gospel does not pronounce condemnation like the Law. Its function is to pardon; the
function of the law is to condemn. The one never affords deliverance, but always condemns; the object of
the other is to free from condemnation, and to set the soul at liberty.
(2) There is no final condemnation under the gospel. The function, design, and tendency of the gospel
is to free from the condemning sentence of law. This is its first and its glorious announcement, that it frees
lost and ruined people from a most fearful and terrible condemnation.
(The first verse of this chapter seems to be an inference from the whole preceding discussion. The
apostle having established the doctrine of justification, and answered the objections commonly urged
against it, now asserts his triumphant conclusion, “There is therefore, etc.; that is to say, it follows from
all that has been said concerning the believer’s justification by the righteousness of Christ, and his
complete deliverance from the Law as a covenant, that to him there can be no condemnation. The design
of Paul is not so much to assert the different functions of the Law and the gospel, as simply to state the
fact in regard to the condition of a certain class, namely, those who are in Christ. To them there is no
condemnation whatever; not only no final condemnation, but no condemnation now, from the moment of
their union to Christ, and deliverance from the curse of the Law. The reason is this: that Christ hath
endured the penalty, and obeyed the precept of the Law in their stead.
“Here,” says Mr. Haldane on the passage, “it is often remarked that the apostle does not say, that there
is in them (believers) neither matter of accusation, nor cause of condemnation; and yet this is all included
in what he does say. And afterward, in express terms, he denies that they can be either accused or
condemned, which they might be, were there any ground for either. All that was condemnable in them,
which was sin, has been condemned in their Surety, as is shown in the third verse.”)
Which are in Christ Jesus - Who are united to Christ. To be in him is an expression not seldom used
in the New Testament, denoting close and intimate union. Phi_1:1; Phi_3:9; 2Co_5:17; Rom_16:7-11.
The union between Christ and his people is compared to that between the vine and its branches Joh_15:1-
6, and hence, believers are said to be in him in a similar sense, as deriving their support from him, and as
united in feeling, in purpose, and destiny. (See the supplementary note at Rom_8:10.) Who walk. Who
conduct, or live. Note, Rom_4:12. Not after the flesh. Who do not live to gratify the corrupt desires and
passions of the flesh; Note, Rom_7:18. This is a characteristic of a Christian. What it is to walk after the
flesh may be seen in Gal_5:19-21. It follows that a man whose purpose of life is to gratify his corrupt
desires, cannot be a Christian. Unless he lives not to gratify his flesh, he can have no evidence of piety.
This is a test which is easily applied; and if every professor of religion were honest, there could be no
danger of mistake, and there need be no doubts about his true character.
But after the Spirit - As the Holy Spirit would lead or prompt. What the Spirit produces may be seen
in Gal_5:22-23. If a man has these fruits of the Spirit, he is a Christian; if not, he is a stranger to religion,
whatever else he may possess. And this test also is easily applied.

Rom 8:4 -
That the righteousness of the law - That we might be conformed to the Law, or be obedient to its
requirements, and no longer under the influence of the flesh and its corrupt desires.
Might be fulfilled - That we might be obedient, or comply with its demands.
Who walk - Note, Rom_8:1.

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Rom 8:5 -
For they that are after the flesh - They that are under the influence of the corrupt and sinful desires of
the flesh; Gal_5:19-21. Those who are unrenewed.
Do mind the things of the flesh - They are supremely devoted to the gratification of their corrupt
desires.
But they that are after the Spirit - Who are under its influence; who are led by the Spirit.
The things of the Spirit - Those things which the Spirit produces, or which he effects in the mind,
Gal_5:21-23. This verse is for the purpose of illustration, and is designed to show that the tendency of
religion is to produce as entire a devotedness to the service of God as people had before rendered to sin;
that is, that they Would be fully engaged in that to which they had devoted themselves. As the Christian
therefore, had devoted himself to the service of the Spirit, and had been brought under his influence, it
was to be expected that he would make it his great and only object to cherish and cultivate the graces
which that Spirit would produce.

Rom 8:6 -
For to be carnally minded - Margin, “The minding of the flesh.” The sense is, that to follow the
inclinations of the flesh, or the corrupt propensities of our nature, leads us to condemnation and death.
The expression is one of great energy, and shows that it not only leads to death, or leads to misery, but
that it is death itself; there is woe and condemnation in the very act and purpose of being supremely
devoted to the corrupt passions, Its only tendency is condemnation and despair.
Is death - The penalty of transgression; condemnation and eternal ruin; Note, Rom_5:12.
But to be spiritually minded - Margin, “The minding of the Spirit.” That is, making it the object of
the mind, the end and aim of the actions, to cultivate the graces of the Spirit, and to submit to his
influence. To be spiritually minded is to seek those feelings and views which the Holy Spirit produces,
and to follow his leadings.
Is life - This is opposed to death in Rom_8:5. It tends to life, and is in fact real life. For to possess and
cultivate the graces of the spirit, to be led where he would guide us, is the design of our existence, and is
the only path of happiness.
And peace - Note, Rom. 6.

Rom 8:7 -
Because - This is given as a reason for what is said in Rom_8:6. In that verse the apostle had affirmed
that to be carnally minded was death, but he had not stated why it was. He now explains it by saying that
it is enmity against God, and thus involves a sinner in conflict with him, and exposes to his
condemnation.
The carnal mind - This is the same expression as occurs in Rom_8:6 τὸ φρονημα τὴς σαρκος to
phronema ̄ tes̄ sarkos. It does not mean the mind itself, the intellect, or the will; it does not suppose that the
mind or soul is physically depraved, or opposed to God; but it means that the minding of the things of the
flesh, giving to them supreme attention, is hostility against God; and involves the sinner in a controversy
with him, and hence, leads to death and woe. This passage should not be alleged in proof that the soul is
physically depraved, but merely that where there is a supreme regard to the flesh there is hostility to God.
It does not directly prove the doctrine of universal depravity; but it proves only that where such attention
exists to the corrupt desires of the soul, there is hostility to God. It is indeed implied that that supreme
regard to the flesh exists everywhere by nature, but this is not expressly affirmed. For the object of the
apostle here is not to teach the doctrine of depravity, but to show that where such depravity in fact exists,
it involves the sinner in a fearful controversy with God.
Is enmity - Hostility; hatred. It means that such a regard to the flesh is in fact hostility to God, because
it is opposed to his Law, and to his plan for purifying the soul; compare Jam_4:4; 1Jo_2:15. The minding
of the things of the flesh also leads to the hatred of God himself, because he is opposed to it, and has
expressed his abhorrence of it.
Against God - Toward God; or in regard to him. It supposes hostility to him.
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Rom 8:9 -
But ye - You who are Christians. This is the opposite character to what he had been describing, and
shows the power of the gospel.
Not in the flesh - Not under the full influence of corrupt desires and passions.
But in the Spirit - That is, you are spiritually minded; you are under the direction and influence of the
Holy Spirit.
The Spirit of God - The Holy Spirit.
Dwell in you - The Holy Spirit is often represented as dwelling in the hearts of Christians (compare
1Co_2:16; 1Co_6:19; 2Co_6:16; Eph_2:21-22; Gal_4:6); and the meaning is not that there is a personal
or physical indwelling of the Holy Spirit, but that he influences, directs, and guides Christians, producing
meekness, love, joy, peace, longsuffering, gentleness, goodness, etc. Gal_5:22-23. The expression, to
dwell in one, denotes intimacy of connection, and means that those things which are the fruits of the
Spirit are produced in the heart. (See the supplementary note at Rom_8:10.)
Have not the Spirit of Christ - The word “Spirit” is used in a great variety of significations in the
Scriptures. It most commonly in the New Testament refers to the third person of the Trinity, the Holy
Spirit. But the expression “the Spirit of Christ” is not, I believe, any where applied to him, except it may
be 1Pe_1:11. He is called often the Spirit of God Mat_3:16; Mat_12:28; 1Co_2:11, 1Co_2:14; 1Co_3:16;
1Co_6:11; Eph_4:30, but not the Spirit of the Father. The word “spirit” is often used to denote the temper,
disposition; thus we say, a man of a generous spirit, or of a revengeful spirit, etc. It may possibly have this
meaning here, and denotes that he who has not the temper or disposition of Christ is not his, or has no
evidence of piety. But the connection seems to demand that it should be understood in a sense similar to
the expression “the Spirit of God,” and “the Spirit of him that raised up Jesus” Rom_8:11; and if so, it
means the Spirit which Christ imparts, or sends to accomplish his work Joh_14:26, the Holy Spirit, sent to
make us like Christ, and to sanctify our hearts. And in this sense it evidently denotes the Spirit which
Christ would send to produce in us the views and feelings which he came to establish, and which shall
assimilate us to himself. If this refers to the Holy Spirit, then we see the manner in which the apostle
spoke of the Saviour. He regarded “the Spirit” as equally the Spirit of God and of Christ, as proceeding
from both; and thus evidently believed that there is a union of nature between the Father and the Son.
Such language could never be used except on the supposition that the Father and Son are one; that is, that
Christ is divine.
Is none of his - Is not a Christian. This is a test of piety that is easily applied; and this settles the
question. If a man is not influenced by the meek, pure, and holy spirit of the Lord Jesus, if he is not
conformed to his image, if his life does not resemble that of the Saviour, he is a stranger to religion. No
test could be more easily applied, and none is more decisive. It matters not what else he may have. He
may be loud in his professions, amiable in his temper, bold in his zeal, or active in promoting the interests
of his own party or denomination in the church; but if he has not the temper of the Saviour, and does not
manifest his Spirit, it is as sounding brass or a tinkling cymbal. May all who read this, honestly examine
themselves; and may they have what is the source of the purest felicity, the spirit and temper of the Lord
Jesus.

Rom 8:12 -
We are debtors - We owe it as a matter of solemn obligation. This obligation arises,
(1) From the fact that the Spirit dwells in us;
(2) Because the design of his indwelling is to purify us;
(3) Because we are thus recovered from the death of sin to the life of religion; and he who has
imparted life, has a right to require that it be spent in his service.
To the flesh - To the corrupt propensities and passions. We are not bound to indulge them because the
end of such indulgence is death and ruin; Rom_7:21-22. But we are bound to live to God, and to follow
the leadings of his Spirit, for the end is life and peace; Rom_7:22-23. The reason for this is stated in the
following verse.
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Rom 8:14 -
For as many - Whosoever; all who are thus led. This introduces a new topic, illustrating the benefits of
the gospel, to wit, that it produces a spirit of adoption, Rom_8:14-17.
As are led - As submit to his influence and control. The Spirit is represented as influencing,
suggesting, and controlling. One evidence of piety is, a willingness to yield to that influence, and submit
to him. One decided evidence of the lack of piety is, where there is an unwillingness to submit to that
influence, but where the Holy Spirit is grieved and resisted. All Christians submit to his influence; all
sinners decidedly reject it and oppose it. The influence of the Spirit, if followed, would lead every man to
heaven. But when neglected, rejected, or despised, man goes down to hell. The glory belongs to the
conducting Spirit when man is saved; the fault is man’s when he is lost. The apostle here does not agitate
the question how it is that the people of God are led by the Spirit, or why they yield to it when others
resist it. His design is simply to state the fact, that they who are thus led are the sons of God, or have
evidence of piety.
Are the sons of God - Are adopted into his family, and are his children. This is a name of endearment,
meaning that they sustain to him this relation; that they are his friends, disciples, and imitators; that they
are parts of the great family of the redeemed, of whom he is the Father and Protector. It is often applied to
Christians in the Bible; Job_1:6; Joh_1:12; Phi_2:15; 1Jo_3:1-2; Mat_5:9, Mat_5:45; Luk_6:35. This is a
test of piety which is easily applied.
(1) Are we conscious that an influence from above has been drawing us away from the corrupting
passions and vanities of this world? This is the work of the Spirit.
(2) Are we conscious of a desire to yield to that influence, and to be conducted in the path of purity and
life? This is an evidence that we are the sons of God.
(3) Do we offer no resistance; do we follow cheerfully, and obey this pure influence, leading us to mortify
pride, subdue passion, destroy lust, humble ambition, and annihilate the love of wealth and of the world?
If so, we are his children. God will not lead us astray; and our peace and happiness consists only in
yielding ourselves to this influence entirely, and in being willing to be conducted by this unseen hand
“beside the still waters of salvation.”