[119] "In this surpassing chapter the several streams of the preceding arguments meet and flow in one 'river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,' until it seems to lose itself in the ocean of a blissful eternity."--David Brown, D.D., "_The Epistle to the Romans_," in "_Handbooks for Bible Classes_." [120] There can be no reasonable doubt that the words "_who walk not after the flesh, but after the Spirit_," should be omitted. They are probably a _gloss_ from ver. 4; inserted (perhaps first as a side-note) by scribes who failed to appreciate the profound simplicity of the Apostle's dictum. [121] We thus indicate the thought given by the otherwise difficult "_For_" of ver. 2. That "_for_" cannot mean to imply that there is no condemnation _because the Spirit has enabled us to be holy_; this would stultify the whole argument of chapters iii.-v. What, in that context, it must imply is the complex fact (1) that _we are in Christ_--where there is no condemnation, and (2) that we are there _by the Holy Spirit_, who brought us to saving faith. Now we are to learn (3) what that Spirit has done _also_ for us in giving us union with Christ. [122] Τοῦ πνεύματος τῆς ζωῆς ἐν Χπριστῷ Ἰησοῦ. In the Greek of the N. T. it is possible so to interpret. Classical Greek would require τῆς ζωῆς τῆς ἐν Χ. Ἰ. The rendering, however, "_the law of the Spirit of life, in Christ Jesus_," (making the last three words govern the whole previous thought,) is amply admissible. [123] Περὶ ἁμαρτίας: the phrase is stamped with a sacrificial speciality by the Greek of the O. T. See _e.g._ Levit. xvi. 3, 5, 6, 9, 11, 15, 16, 25, 27. And cp. Heb. x. 8. [124] "The way of him that is laden with guilt is exceeding crooked." Prov. xxi. 8 R.V. [125] We do not translate the δὲ. It seems to be best represented in English by connecting the clause only by position with what goes before. [126] The Greek lays a solemn emphasis by position on Θεῷ. [127] We refer the word πνεῦμα here, as throughout the passage, to the Holy Ghost. No other interpretation seems either consistent with the whole context, or adequate to its grandeur. [128] We read thus, not διὰ τοῦ κτλ ("_by means of, by the agency of, His Spirit_"). The two readings have each strong support, but we think the balance of evidence is for the accusative not the genitive. Happily the exegetical difference is not serious. The accusative gives indeed a meaning which may well include that given by the genitive, while it includes other ideas also.