1Nyní tedy není žádného odsouzení pro ty, kteří jsou v Kristu Ježíši a nechodí podle těla, ale podle Ducha. 2Vždyť zákon Ducha života v Kristu Ježíši mě osvobodil od zákona hříchu a smrti. 3Neboť co bylo Zákonu nemožné, protože byl bezmocný kvůli tělu, to učinil Bůh, když poslal svého Syna v podobnosti těla hříchu a jako oběť za hřích a odsoudil hřích v těle, 4aby byl požadavek Zákona naplněn v nás, kteří nechodíme podle těla, ale podle Ducha. 5Ti, kdo jsou živi podle těla, mají na mysli věci těla; ale ti, kdo jsou živi podle Ducha, myslí na věci Ducha. 6Myšlení těla znamená smrt, myšlení Ducha život a pokoj. 7Myšlení těla je totiž v nepřátelství vůči Bohu, neboť se nepodřizuje Božímu zákonu, ba ani nemůže. 8Ti, kteří jsou v těle, se Bohu líbit nemohou. 9Vy však nejste v těle, ale v Duchu, pokud ve vás vskutku Duch Boží přebývá. Jestliže však někdo nemá Kristova ducha, ten není jeho. 10Je-li však Kristus ve vás, je sice tělo mrtvé kvůli hříchu, ale duch je živý kvůli spravedlnosti. 11Jestliže ve vás přebývá Duch toho, který vzkřísil Ježíše z mrtvých, pak ten, který vzkřísil Ježíše Krista z mrtvých, oživí i vaše smrtelná těla skrze svého Ducha, který ve vás přebývá. 12Nuže tedy, bratři, jsme dlužníky, ale ne těla, abychom podle těla žili. 13Jestliže žijete podle těla, je vám souzeno zemřít; jestliže však Duchem usmrcujete činy těla, budete žít. 14Neboť všichni ti, kdo jsou vedeni Duchem Božím, jsou Boží synové. 15Nepřijali jste ducha otroctví, abyste se opět báli, nýbrž přijali jste Ducha synovství, v němž voláme: Abba, Otče! 16Sám ten Duch svědčí spolu s naším duchem, že jsme děti Boží. 17Jsme-li však děti, jsme i dědicové — dědicové Boží a spoludědicové Kristovi, pokud vskutku spolu s ním trpíme, abychom spolu s ním byli také oslaveni. 18Mám totiž za to, že utrpení nynějšího času se nedají srovnat s budoucí slávou, která na nás má být zjevena. 19Vždyť celé tvorstvo toužebně vyhlíží a očekává zjevení Božích synů — 20neboť tvorstvo bylo poddáno marnosti; ne dobrovolně, ale kvůli tomu, který je poddal — a má naději, 21že i ono samo bude vysvobozeno z otroctví zániku do slavné svobody Božích dětí. 22Víme přece, že celé tvorstvo až dodnes společně sténá a pracuje k porodu. 23A nejen to, ale i my, kteří máme prvotiny Ducha, sami v sobě sténáme, očekávajíce synovství, to jest vykoupení svého těla. 24V té naději jsme byli zachráněni; naděje však, kterou je vidět, není naděje. Kdo něco vidí, proč by v to ještě doufal? 25Ale doufáme-li v to, co nevidíme, očekáváme to s vytrvalostí. 26A stejně tak i Duch se spolu s námi ujímá naší slabosti. Vždyť my nevíme, jak a za co se máme modlit, ale sám ten Duch se za nás přimlouvá vzdechy, které nelze vyjádřit slovy. 27A ten, který zkoumá srdce, ví, jaké je myšlení Ducha, totiž že se podle Boha přimlouvá za svaté. 28Víme, že těm, kteří milují Boha, všechny věci spolu působí k dobrému, těm, kdo jsou povoláni podle jeho předsevzetí. 29Neboť ty, které předem poznal, také předem určil, aby byli připodobněni obrazu jeho Syna, tak aby on byl prvorozený mezi mnoha bratřími; 30které předem určil, ty také povolal; a které povolal, ty také ospravedlnil, a které ospravedlnil, ty také oslavil. 31Co tedy k tomu řekneme? Je-li Bůh pro nás, kdo je proti nám? 32On neušetřil vlastního Syna, ale za nás za všecky ho vydal. Jak by nám spolu s ním nedaroval všechno? 33Kdo bude žalovat na Boží vyvolené? Vždyť Bůh je ten, kdo ospravedlňuje! 34Kdo je ten, který je odsoudí? Vždyť Kristus Ježíš, který zemřel a byl i vzkříšen z mrtvých, je na pravici Boží a přimlouvá se za nás! 35Kdo nás odloučí od Kristovy lásky? Soužení nebo úzkost, pronásledování nebo hlad, nahota, nebezpečí nebo meč? 36Jak je napsáno: ‚Celý den jsme pro tebe vydáváni na smrt, pokládají nás za ovce určené na porážku.‘ 37Ale v tomto všem dokonale vítězíme skrze toho, který si nás zamiloval. 38Jsem přesvědčen, že ani smrt ani život, ani andělé ani mocnosti, ani přítomnost ani budoucnost, ani moci, 39ani výšina ani hlubina, ani žádné jiné stvoření nás nebude moci odloučit od Boží lásky, která je v Kristu Ježíši, našem Pánu.
Matthew Henry - Concise Commentary 1 Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus 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 do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward 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 law 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,
1Tim 5:6. A sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man 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,
1Tim 5:9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind 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.
10 If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness of Christ imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt lustings, they will certainly perish in their sins, whatever they profess. And what can a worldly life present, worthy for a moment to be put against this noble prize of our high calling? Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and Divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testament church was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peace to themselves, to whom God does not speak peace. But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.
18 The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.
26 Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.
28 That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.
32 All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.
