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, Romans 8:1.

That the righteousness of the law might be fulfilled in us - That the guilt might be pardoned through the merit of that sacrifice; and that we might be enabled, by the power of his own grace and Spirit, to walk in newness of life; loving God with all our heart, soul, mind, and strength, and our neighbor as ourselves: and thus the righteousness, the spirit, design, and purpose of the law is fulfilled in us, through the strength of the Spirit of Christ, which is here put in opposition to the weakness of the law through the flesh.

It is very likely that the concluding clause of this verse, which is the very same as that found in the common text of the first verse, has been transferred to that verse from this place.

That the righteousness of the law might be fulfilled in us,.... By the righteousness of the law, is not meant the righteousness of the ceremonial law, though that was fulfilled by Christ; but of the moral law, which requires holiness of nature, righteousness of life, and death in case of disobedience; active righteousness, or obedience to the precepts of the law, is designed here. This is what the law requires; obedience to the commands of it is properly righteousness; and by Christ's obedience to it we are made righteous, and this gives the title to eternal life: now this is said to be "fulfilled in us"; this is not fulfilled by us in our own persons, nor can it be; could it, where would be the weakness of the law? man might then be justified by it, and so the grace of God, and the righteousness of Christ, must be set aside: there never was any mere man that could fulfil it; for obedience to it must not only be performed perfectly, but with intenseness of mind and spirit; a man must be sinless in thought, word, and deed; and this would be to put man upon a level with Adam in a state of innocence, and the angels in heaven: nor is this to be understood of any righteousness inherent in man; internal holiness is never called the righteousness of the law; and could it be thought to be righteousness, yet it can never be reckoned the whole righteousness of the law: and though it is a fruit of Christ's death, it is the work of the Spirit, and is neither the whole, nor any part of our justification: but this is to be understood of the righteousness of the law fulfilled by Christ, and imputed to us; Christ has fulfilled the whole righteousness of the law, all the requirements of it; this he has done in the room and stead of his people; and is imputed to them, by virtue of a federal union between him and them, he being the head, and they his members; and the law being fulfilled by him, it is reckoned all one as it was fulfilled in, or if by them; and hence they are personally, perfectly, and legally justified; and this is the end of Christ's being sent, of sin being laid on him, and condemned in him. The descriptive character of the persons, who appear to be interested in this blessing, is the same with that in Romans 8:1,

who walk not after the flesh, but after the Spirit: See Gill on Romans 8:1.

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 Luke 1:6; Romans 2:26; Hebrews 9:1. See on Romans 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, Isaiah 38:12; nshamah breath, 1 Kings 17:17.

In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15.

Pauline Usage:

1. Breath, 2 Thessalonians 2:8.

2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 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 (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή soul, and καρδία heart. See 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21 and John 12:27; Matthew 26:38 and Luke 1:46, Luke 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. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 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. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philippians 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 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. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 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. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 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 Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2.

6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12.

continued...

That the {l} righteousness of the law might be fulfilled {5} in us, who walk not after the flesh, but after the Spirit.

(l) The very substance of the law of God might be fulfilled, or that same which the law requires, that we may be found just before God: for if with our justification there is joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requires.

(5) He returns to that which he said, that the sanctification which is begun in us is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.

8:4 That the righteousness of the law. The righteous demand of the law, its substance, is a loving obedience to God. See Lu 10:27. By the Gospel the love of God is shed abroad in our hearts through the Spirit. Hence, we comply with its righteous demands when we

walk not according the flesh, but according the Spirit. To walk after the flesh is to obey the dictates of the flesh; to walk after the Spirit is to obey its dictates. It dwells in the believer to help him, but its dictates are found in the words of the Holy Spirit.

8:4 That the righteousness of the law - The holiness it required, described, Rom 8:11. Might be fulfilled in us, who walk not after the flesh, but after the Spirit - Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers only to illustrate this.

4. That the righteousness of the law-"the righteous demand," "the requirement" [Alford], Or "the precept" of the law; for it is not precisely the word so often used in this Epistle to denote "the righteousness which justifies" (Ro 1:17; 3:21; 4:5, 6; 5:17, 18, 21), but another form of the same word, intended to express the enactment of the law, meaning here, we believe, the practical obedience which the law calls for.

might be fulfilled in us-or, as we say, "realized in us."

who walk-the most ancient expression of the bent of one's life, whether in the direction of good or of evil (Ge 48:15; Ps 1:1; Isa 2:5; Mic 4:5; Eph 4:17; 1Jo 1:6, 7).

not after-that is, according to the dictates of

the flesh, but after the spirit-From Ro 8:9 it would seem that what is more immediately intended by "the spirit" here is our own mind as renewed and actuated by the Holy Ghost.

8:1-9 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, 1Ti 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, ver. 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.