LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY

EXEGETICAL ANALYSIS ESSAY ON ROAMNS 8:1-8

Submitted to Dr. CHARLES POWELL

in partial fulfillment of the requirements for the completion of

NGRK 505 – B08

GREEK LANGUAGE TOOLS

by

Kenneth Bass

7, 2021
 The Apostle Paul’s letter to the Romans is considered by many scholars to be one of the

greatest books of the Bible. It has held a special place in the life of the church. From pulpit to

pulpit, it has been stated it is filled with the most encouraging and reassuring words the Bible has

to offer. F.F. Bruce wrote, “Time and again in the course of Christian history it has liberated the

minds of men, brought them back to an understanding of the essential Gospel of Christ, and

started spiritual revolutions.”1 Many scholars have labeled Chapter eight as the “inner sanctuary

within the cathedral of the Christian faith, as it unveils the benefits that believers receive as they

live in Christ.”2 Throughout Paul’s letter to the Romans, he builds the case there is freedom from

the condemnation of God, and the freedom is found in Christ Jesus from the law of sin and death.

The intent of this paper is to investigate the great truths found in Romans 8:1-8, by unpacking

key words, themes, Greek text, and sentence structure by using notable Greek language tools.

When looking into Romans 8, the second- and third-word Paul uses is a combination of

ἄρα νῦν3 (“therefore now”) indicating there is a drawing from, significant conclusion, restating,

and expounding on what has already been discussed in earlier chapters such as five through

seven, but specially 5:12-21.4 Paul identifies who he is talking to in 8:1, τοῖς (“for those who

are”) ἐν (“In”) Χριστῷ (“Christ Jesus”) and explain what is offered to those who are in Christ,

Οὐδὲν (“no”) condemnation. The word choice by Paul, Οὐδὲν defined by Strong (1890), is a

nominative negative adjective and is translated “not even one, never, no, none (of these things),

not (any, at all, things), nought,”5 κατάκριμα, (“condemnation”). “No condemnation” is

explaining about a freedom that can only be found in Christ Jesus as he bridges the reader from

5:12-21 as Moo explained, this κατάκριμα from the condemnation that came to mankind through
1
D. Briscoe Stuart, The Communicator’s Commentary: Romans. (Waco, Tex.: Word Books, 1982), 11.
2
Douglas J. Moo, Romans: The NIV Application Commentary, (Grand Rapids: Zondervan, 2000), 247.
3
W. M. Holmes, The Greek New Testament: SBL Edition, (Lexham Press; Society of Biblical Literature
2011–2013).
4
David Abernathy, An Exegetical Summary of Romans 1-8, (Dallas, TX: SIL International, 2008), 501.
5
James Strong, Enhanced Strong’s Lexicon, (Woodside Bible Fellowship, 1995), 1890.

2
Adam’s sin. He points out the forensic word is only used in three other places in the New

Testament (5:16; 18, 8:1), but the corresponding verb of the root is used sixteen different times.6

Paul shows how the condemnation spoken of in chapter 5 is broken for those who are in Christ

Jesus, they are no longer slaves held in bondage.

The presence of the dependent clause in verse one carries on into verse two, with the

conjunction, “γὰρ”, which provides a connection between the two verses by adding supplemental

information.7 This information is contrasting two laws, the law of the spirit of life in Christ Jesus,

(Rom. 2:2) walking in the Spirit, and the law of sin and death (Rom. 2:2) walking in the flesh.

Paul uses “ἠλευθέρωσέ” which is an “aorist active indicative third person singular verb, meaning

“to set free, to release, liberty, a freed person.”8 In these first two verses, Paul states clearly that

if you are in Christ Jesus, you will not receive the punishment for your sin or “condemnation”

because you have been set free, liberated from the “law of sin and death.”

Once again, Paul uses “γὰρ” as a connection, to show verses three and four support the

first two verses. Schreiner analysis of this arrangement of verse three shows the difficulties

contained in believing that the clause “For God has done what the Law, weakened by the flesh,

could not do” (Rom. 8:3), fails to relate clearly to the remainder of the verse. This is because the

in the original language the phrase is an anacoluthon, relating to the contents of the entirety of

verses three and four, by summing up the burden explained in chapter seven.9 Dunn believes

Paul is condescending the Jewish view of the Torah, which is viewed as “sufficient for

righteousness” alone.10 Moo states “νόμου” in this verse is clearly means the Mosaic Law, and

“the clause succinctly states the most important point Paul makes about this law in the epistle –
6
Douglas J. Moo, Romans: The NIV Application Commentary, (Grand Rapids: Zondervan, 2000), 248.
7
Chadwick Thornhill, Greek for Everyone: Introductory Greek for Bible Study and Application, (Grand
Rapids, MI: Baker Books, 2016), 26.
8
James Strong, Enhanced Strong’s Lexicon, (Woodside Bible Fellowship, 1995), 1659.
9
Thomas R. Schreiner, Romans, (Grand Rapids: Baker Academic, 1998), 401.
10
J.D.G. Dunn, Romans 1-8: World Biblical Commentary, (Dallas, TX: Word Press, 1988), 478.

3
that it has proved incapable of rescuing people from the domain of sin and death.”11 Paul

proclaims the Law in itself has not failed, but rather because it has been “weakened by the flesh,”

readers should not think of the flesh as obstructing the purpose of the law, because the law “was

never given to secure righteousness.”12

Paul gives an explanation of how God overcame what the Law could not provide, by

“πέμψας”, sending His only son. Not just sending but, “ἐν ὁμοιώματι σαρκὸς ἁμαρτίας” “in the

likeness of sinful flesh,” as many commentaries point out, not in sinful flesh, but in a form,

abstractly resemblance of sinful flesh.13 What was the reason God had to send His own Son, Paul

explains when he stateds “περὶ” “for”, as Strong points out, there was a meaning, on account of,

because of, He condemned sin in the flesh.14 As Moo points out, Paul states the fact Jesus

“possessed the necessary requirement to act as our substitute,” like he stated in Galatians 4:4.15

Pauline writings can cause a debate when it comes the word choice Paul used for flesh,

“σαρκὸς.” As Moo points out σαρκὸς, could mean the physical body or the person in general and

the Greeks would use sarx to refer to the physical body as a whole (1 Cor. 6:16; 2 Cor. 7:1, 12:7)

or describing the person in a general since (Rom. 3:20), Moo believes because of the Old

Testament influence basar meaning “humankind in general”, Paul specifically used sarx to

indicated humankind in general when referring to the flesh.16 Here is a case where English

translation help the read better understand Paul’s meaning, in the ESV it states, “in the flesh.”

Verse four Paul quickly links the redemptive action of verse three to four by using the

subordinating conjunction “ἵνα” (“in order that”) showing the results of the action “sending.”

11
Douglas J. Moo, Romans: The NIV Application Commentary, (Grand Rapids: Zondervan, 2000), 478.
12
Ibid. 479.
13
Gerhard, Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New
Testament, (Grand Rapids, MI: Eerdmans, 1964).
14
James Strong, Enhanced Strong’s Lexicon, (Woodside Bible Fellowship, 1995), 2632.
15
Douglas J. Moo, Romans: The NIV Application Commentary, (Grand Rapids: Zondervan, 2000), 253.
16
Douglas J. Moo, Romans: The NIV Application Commentary, (Grand Rapids: Zondervan, 2000), 253.

4
Jesus was sent for a reason as Paul points out “in order that” as the ESV correctly translates “the

righteous requirement” from the original “δικαίωμα” “in order that the law might be fulfilled”

“νόμου πληρωθῇ.” Thayer describes this fulfillment as “to render full, to complete; to make

complete in every particular, to render perfect.”17 Paul declares those who walk “περιπατοῦσιν”

which is used as a verb, an action to live, to behave, to go about doing, not according to the flesh,

but according to God’s Spirit will be made perfect.18

Paul now is going to present how a person can live a life made prefect in Christ. He starts

out by contrasting between the Spirit which brings life, and the flesh (sarx) that brings death as

in verse five. In verses five through eight, Schreinger believes Paul is using these verses to

explain how Christians are able to fulfill the law, by no longer living in the flesh but according to

the spirit.19 Paul starts out this section by connecting verse five with a conjunction used earlier,

“οἱ γὰρ” (for those), so he could add more details. Then followed by “κατὰ σάρκα” (who live

according to the flesh), which is the same prepositional phrase used earlier. He expands this

verse by inserting “φρονοῦσιν” as Louw indicates is a present active indicative third person

plural verb, meaning “to keep on giving serious consideration to something – to ponder, to let

one’s mind dwell on, to keep thinking about, to fix one’s attention on.”20 Paul clearly indicated if

a person continues to “set their minds on the things of the flesh,” (8:5), there is only death

awaiting them. Paul then inserts a conjunction “δέ” to mark a contrast, as if to say, “but”, on the

other hand. The other side of living in the flesh, as he showed earlier, is living according to the

Spirit, by setting their thoughts on the things of the Spirit. As Moo points out, due to the way

Paul has put an emphasis on the Holy Spirit in this chapter, this section shows a “grammatical

17
Joseph Thayer, Thayer’s Greek Definitions, (Public Domain: E-Sword Bible Software), 4137.
18
James Strong, Enhanced Strong’s Lexicon, (Woodside Bible Fellowship, 1995), 3588.
19
Thomas R. Schreiner, Romans, (Grand Rapids: Baker Academic, 1998), 395.
20
Johannes P Louw, and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on
Semantic Domains, (New York: United Bible Societies, 1996), 30.20.

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parallelism expressing conflict between two opposing forces. It is more natural to take “the

things of the Spirit” the same way, as subjective genitives with ‘according to’ being offered as in

verse four.”21 Paul is speaking in regard to a conceptualization existence, by stating believers will

act “according to” whatever spirit controls their thoughts and actions., worldly influence or

God’s Spirit influence will guide them.

Starting out verse six, Moo states “γὰρ” (“for”) is “neither causal nor explanatory, but

continuative.”22 Paul is continuing to show the tension between the flesh and the Spirit with more

details concerning the consequences of both. The “mind set on the flesh” the consequence is

death. Paul uses the Greek noun “θνῄσκω” for death, as Louw declares this statement of death

should be understood in a spiritual rather than in a strictly literal sense.23 But the mind that is set

on the Spirit will produces “life and peace.” This is the first time, Paul uses “peace” in chapter

eight, the word he uses is “εἰρήνη.” Strong (1515) states this “peace” does not denote an attitude

or a relationship between two people, but a state, a time of peace or state of peace, originally

conceived of purely as an interlude in the everlasting state of war between two parties.24 Paul has

indicated there is a distinct difference between life in the Spirit and life in the flesh with eternal

consequences.

Paul starts out verse seven once again with “for” showing it is supporting the previous

three verses by continuing to show how the believer’s life can be lived out, in the flesh or in the

Spirit. Verse seven, Paul is focusing on those whose mind are set on the flesh and points out

another result that will come of it. The mind set on the flesh is “hostile to God” because it is

living according to the flesh, the world’s standards. As Moo wrote, “As shorthand for the

21
Douglas J. Moo, Romans: The NIV Application Commentary, (Grand Rapids: Zondervan, 2000), 487.
22
Ibid. 487.
23
Johannes P Louw, and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on
Semantic Domains, (New York: United Bible Societies, 1996), 23.99
24
James Strong, Enhanced Strong’s Lexicon, (Woodside Bible Fellowship, 1995), 1515

6
principle and power of the godless world, ‘flesh’ and the mind-set characteristic of it are

necessarily hostile to God and all His purposes.”25 Living within the flesh, Paul draws another

negative consequence from the believer’s choice, it “does not submit to God’s law” (Rom. 8:7).

Then Paul expresses the believer “indeed” cannot submit to God’s law. Paul uses “δύναμαι” as a

verb stating the believer is unable to or not capable of following God’s law, meaning it is

impossible for the carnal mind to submit to God’s law.26 Paul concludes this section in verse

eight by stating when a person’s mind is set on the flesh, they “cannot please God” (Rom 8:8).

Schreiner points out that in verse seven and eight, Paul is not speaking about the physical

inability to keep God’s law but a moral inability to keep it.27 No matter how hard a person tries to

follow God’s law, if they are walking in the flesh, by the world’s standards they will live like

those mentioned in Hebrews 11:6, “without faith” and cannot please God. Only those walking by

the Spirit are able to please God.

In the middle of the letter to the Romans sits chapter eight, perhaps one of the most

encouraging and reassuring part of Romans. As one reads these eight powerful verses, it is no

wonder many believers have been liberated by understanding the Gospel of Christ that Paul

presents in Romans 8:1-8. As a person spends times unpacking these verses by investigating the

truths found within them by using notable Greek language tools, not only are the words

unlocked, so is the reader’s mind and soul. The reader is comforted directly and straight forward

by Paul to examine whether they are living in the flesh, which leads to death or living in the

Spirit which is life.

25
Douglas J. Moo, Romans: The NIV Application Commentary, (Grand Rapids: Zondervan, 2000), 488.
26
Gerhard, Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New
Testament, (Grand Rapids, MI: Eerdmans, 1964).
27
Thomas R. Schreiner, Romans, (Grand Rapids: Baker Academic, 1998), 412.

7
 BIBLIOGRAPHY

Abernathy, David. An Exegetical Summary of Romans 1-8, 2nd ed. Dallas, TX: SIL
International, 2008.

Dunn, J.D.G. Romans 8:1-8: World Biblical Commentary. Dallas, TX: Word Press, 1988.

Holmes, M. W. The Greek New Testament: SBL Edition. Lexham Press; Society of Biblical
Literature, 2011–2013.

Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). Theological dictionary of the New Testament
(electronic ed.). Grand Rapids, MI: Eerdmans, 1964.

Louw, J. P., & Nida, E. A. Greek-English lexicon of the New Testament: based on semantic
domains (electronic ed. of the 2nd edition.). New York: United Bible Societies, 1996.

8
Moo, Douglas J. The Epistle to the Romans: ProQuest Ebook Central: Wm. B. Eerdmans
Publishing Co, 1996.

Schreiner, Thomas R. Romans Grand Rapids: Baker Academic, 1998.

Strong, J. Enhanced Strong’s Lexicon. Woodside Bible Fellowship, 1995.

Stuart. Briscoe, D The Communicator’s Commentary: Romans. Romans. Waco, Tex: Word
Books, 1982.

Thayer, Joseph Henry. Thayer’s Greek Definitions. Public Domain: E-Sword Bible
Software, 1989.

The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016.

Thornhill, A. Chadwick. Greek for Everyone: Introductory Greek for Bible Study and
Application. Grand Rapids, MI: Baker Books, 2016.