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(Rom.8:1) “Therefore... now,” since our Advocate and Propitiator has come for us, “there is... no condemnation” for us, which could have come from the law. Who doesn't? - Only “to those who are in Christ,” unless again “after the flesh... they walk.” That is: who, after performing repentance, received cleansing and sin no more, for them after baptism there is no temptation or obstacle from that law, which, when it had them subject to itself, even if they humbly asked for it, would nevertheless put them to death. And if the keepers of the law did not give them the opportunity to repent, then the proclaimers of the Gospel do not do this. It is true that there is justice in the New Testament, just as there was grace in the Old, for the firstfruits of both were in both testaments; but while the severity of the justice of that (Old Testament) tamed and subjected every person to debt, on the contrary, the abundance of grace of this (New Testament) destroyed and rejected the debt records of everyone. (Rom.8:2) “For the law of the Spirit,” faith that is, through baptism, “has set you free,” through his release, “from that law of sin and death.” (Rom.8:3) “For the weak was in the law”: or calls Moses weak, because he needed cleansing for the crime he committed at the stone (Ex.17:6); or priests and sacrificial rites, because they could not cleanse sins until the Only Sacrifice came and killed sin in His flesh; or the law itself was weak, since it could not forgive anyone’s sin. So, the law was powerless, since it could not show mercy and compassion to the guilty, as if it were weak and could not do anything stronger than itself. He was a slave because He was given through a slave, and a slave can in no way free a slave, for both had a need for the true freedom of the Son. “Through the flesh,” he says, “God sent His Son in the likeness of the flesh of sin.” He calls sin the flesh of sins, since it was clothed with flesh in accordance with their flesh. He gathered together sin, which was a debt to the law, and brought it in, imprisoned it in His very flesh, and He who died put it to death. Therefore, He said: “He condemned sin in His very flesh.” (Rom. 8:4) “That ... righteousness ... of the law might be fulfilled in us,” for we are no longer in the same hopelessness as we were in the law. Behold, he says, instead of the law there has become what you consider to be contrary to it, for “we do not walk according to the flesh,” that is, we lead our lives, as then, “but according to the spirit,” as the law required. Our present righteousness corresponds to (satisfies) him, and not our former sin. (Rom.8:5) “For... those who live according to the flesh,” he says, “set their minds on the things of the flesh.” Those who are surrounded by sin, and their thoughts imitate their deeds; the same fate applies to those who do good. ( Rom.8:6 ) The reward of some is death, and of others is life. (Rom.8:7) “For the wisdom of the flesh is hostile to God.” But the divine law is dear to God, and the carnal law is hostile to both (God and God’s law): it is not pleasing to God, and does not obey the law. (Rom.8:8) But you, who were then against the law, have now become spiritual and submitted to the law, although the circumcision and Sabbath keepers would consider us opponents of the law, because the unnecessary commandments of the law have been abolished from above. After all, if he not only killed, but also saved, then it would have been necessary for him to be written in hearts first. Please note that it is neither complete truth, nor does it contain that truth that says: what seems evil to you, do not do to your neighbor (Acts 15:20, 29, Tov. 1:10, 4:15). (Rom.8:9) “But you... are not in the flesh (by nature), but in the Spirit,” that is, you are not under the ancient law, but under the supervision of the new. If the works of the new law are not in you, then this one is truly not Christ’s. (Rom.8:10) “If Christ dwells in you” through works, then “the body is dead because of sin.” (Rom.8:11) “And if... His Spirit, whom you received into yourself through baptism, with His gifts, “dwells in you,” then “He will give life to... your mortal body, for the sake of His living Spirit in you.” (Rom.8:12) “Do not therefore be subject to the flesh,” that is, do not submit to your former despair. Calls them flesh because they did the works of the flesh. (Rom.8:13) “If you live according to the flesh,” that is, if you follow your former way of life, then you will “die” again after your quickening. “If by spirit”, that is, by spiritual living, “the deeds are flesh and death,” then through this life, which you have assimilated, you will remain (alive). (Rom.8:14) “For as many as are led by the Spirit of God,” that is, those who move in spiritual things, “these are the sons of God.” (Rom.8:15) “For you did not receive the spirit of slavery,” which, of course, would subject you to the slavery of the law, “but you received the Spirit,” which leads you to perfection, since it calls you to “adoption,” “in which we cry: Abba, our father.” This is the same thing that he constantly said: “from God our Father” (1 Cor. 1:3), as well as “joint heirs ... of Christ” (Rom. 8:17). (Rom.8:16) “For the Spirit Himself beareth witness with our spirit,” namely, our intention, “that we,” by our deeds, “are children” and servants with Christ. ( Rom. 8:17 ) For “if we suffer with Him” through the crucifixion of our flesh, then “we will be glorified together” at the time of His revelation. (Rom. 8:18) After all, “the worth of the suffering of this time is not equal in comparison with the glory to come,” which all creatures strongly desire and which they painfully await. (Rom.8:19) All creatures waited with hope for those sons who were about to be born into the life of resurrection, so that for their sake they (creatures) might also live. ( Rom. 8:20 ) “For to vanity... the creation is also subject.” People who worship creatures are called creatures; as (he says something similar): “he became equal to the cattle and became like them” (Ps. 48:13). However, they submitted, “unwillingly,” for there was guilt. And “he subdued them in hope”: it was, or the family of Adam, who was subjugated in hope: “you will... be gods” (Gen. 3:5); or people who submitted to the veneration of creatures in the hope that they were gods. (Rom.8:21) “Both the creature and himself” in hope “are freed from that bondage of corruption into freedom,” which will be given “to the sons (children) on the day of glory... of God.” It is said (here) that the creatures receive liberation, so that they will be glorified with us on the day of our glory because they were humiliated with us on the day of our humiliation and suffering. (Rom. 8:22) “We know,” he says, “that all creation groans and suffers to this day,” for this is required by their humiliation. After all, all creatures, since the time when man subjugated them in the hope that God is the sun and the moon with all other creatures, sighed and sighs and waits for the birth of sons in the resurrection of life, who can know the creatures as creatures and the Creator as creator. (Rom. 8:23) “But we ourselves,” who have a confusion of spirit, - since when we achieve perfection, it is not some confusion that appears in us, but the Divinity wholly perfects us - “and we ourselves,” he says, “having ... the spirit,” in this spirit “we look forward to the redemption of our body.” (Rom.8:24) because in this hope we fall asleep (die). “Hope,” which consists in vision, is not hope. After all, we by no means see her like Adam saw his tree; otherwise, what would we expect and hope for? (Rom.8:25) But if we hope for invisible glory, let us wait patiently until the time when we are clothed with it. (Rom. 8:26) because, he says, “the Spirit himself helps the weak and ours,” namely, in the hour of our trial, “for... what we ought to pray for, we do not know,” that is, we do not know what is good for us; “but the Spirit Himself intercedes for us with groanings,” without words, which shows His providence “for us.” (Rom.8:27) He who searches the hearts knows what the intention of the spirit is; “because according to the will of the Divine he intercedes for the saints”: those, he says, who spoke in tongues prayed in the Spirit - and the Spirit Himself knew what they knew in tongues and Himself spoke (1 Cor. 14). (Rom. 8:28) “For to those who love God... all things prosper for good,” that is, both in temptation and without temptation, to those to whom in the calling of this day he gave the promise through Abraham. (Rom.8:29) “Because he foreknew them,” that is, from the day he gave them a promise, “and called (predestined) them... to become conformed to his Son,” since He is the Son and we are sons. “So that,” he says, “he would be... He is the firstborn among many brothers.” (Rom. 8:30) “To them He also predestined,” that is, the Gentiles, “he called” through the promise (of the gospel), “them he also justified” through faith and baptism. “And these he justified, and them he also glorified” through the gifts of the Spirit. (Rom.8:31–32) “If, then, God is for” the Gentiles, who will argue on our behalf? And if “he did not spare his own Son, then how will he not give us with Him everything” that he promised us? (Rom.8:33-34) “Who will accuse” the Gentiles, why were they chosen by God? Those whom God justifies through cleansing, who can condemn them according to the law? ( Rom. 8:35-36 ) “Who then will separate us from Christ? Tribulation?.. or hunger? and so on. (Rom.8:37) “But we overcome all this, (in all this), because we suffered for the sake of “Him who loved us.” (Rom.8:38–39) “For... I am confident... and I hold it firmly, “that neither death, nor life,... nor any other... creation” (i.e. generation) or suffering or the Antichrist, “will be able to... separate us... from the love... of Christ.” You might be interested in: