The Meaning of Romans 8:4 Explained

Romans 8:4

KJV: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

YLT: that the righteousness of the law may be fulfilled in us, who do not walk according to the flesh, but according to the Spirit.

Darby: in order that the righteous requirement of the law should be fulfilled in us, who do not walk according to flesh but according to Spirit.

ASV: that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

KJV Reverse Interlinear

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

What does Romans 8:4 Mean?

Verse Meaning

Here the purpose of the Incarnation appears in the context of the struggle of chapter7. God fulfills the Law"s requirements in us by His Spirit who indwells and empowers us. However this is not automatic because He indwells us. He fulfills them if and as we walk by the Spirit rather than walking according to the flesh. Walking by the Spirit means walking in submission to and dependence on the Spirit (cf. Galatians 5:16). Walking according to the flesh means behaving as the flesh dictates and allowing our sinful nature to govern our lives.
""To walk according to the flesh," then, is to have one"s life determined and directed by the values of "this world," of the world in rebellion against God. It is a lifestyle that is purely "human" in its orientation. To "walk according to the Spirit," on the other hand, is to live under the control, and according to the values, of the "new age," created and dominated by God"s Spirit as his eschatological gift." [1]
"The law"s requirement will be fulfilled by the determination of the direction, the set, of our lives by the Spirit, by our being enabled again and again to decide for the Spirit and against the flesh, to turn our backs more and more upon our own insatiable egotism and to turn our faces more and more toward the freedom which the Spirit of God has given us." [2]
"To run and work the law commands,Yet gives me neither feet nor hands;But better news the gospel brings:It bids me fly, and gives me wings." [3]
"The importance of these verses 1-4] lies in the fact that they provide a summary of chs. v. to viii, and indicate in brief but sufficient form the secrets of Christian holiness." [4]

Context Summary

Romans 8:1-9 - New Life In The Spirit
This may fitly be called the "chapter of the Holy Spirit." The Apostle has carefully kept this great theme in the background till he has well prepared the ground, by showing us our inability to attain our ideals apart from reinforcements of divine energy. Here is the motive power to drive our machinery! Here is the life-giving power of spring, which shall cause the seeds buried within us to burst forth in the garden of the Lord! See Isaiah 61:10-11.
There is no need to live in perpetual self-condemnation. As the living bird, obeying the laws of flight, is superior to the down-pull of gravitation, so where the life of Jesus is wrought and sustained in the heart by the incessant communications of the Holy Spirit, victory is given us over the perpetual down-pull of sin. We can only hate the spirit that crucified our Lord. The believer reckons himself dead to it, but alive to each prompting of God's Holy Spirit. Life, and peace, and righteousness dwell in the temple within. A more perfect goodness is thus produced in us than any external obedience to Sinai's code could ever have achieved. [source]

Chapter Summary: Romans 8

1  Those who are in Christ are free from condemnation
5  What harm comes of the flesh;
13  and what good of the Spirit
19  The glorious deliverance the creation longs for,
29  was beforehand decreed from God
38  Nothing can sever us from his love

Greek Commentary for Romans 8:4

The ordinance of the law [το δικαιωμα του νομου]
“The requirement of the law.” [source]
Might be fulfilled [ινα πλερωτηι]
Purpose of the death of Christ by ινα — hina and first aorist passive subjunctive of πληροω — plēroō Christ met it all in our stead (Romans 3:21-26). Not after the flesh, but after the Spirit (μη κατα σαρκα αλλα κατα πνευμα — mē kata sarka alla kata pneuma). The two laws of life (κατα σαρκα — kata sarka in 7:7-24, κατα πνευμα — kata pneuma Romans 8:1-11). Most likely the Holy Spirit or else the renewed spirit of man. [source]
Not after the flesh, but after the Spirit [μη κατα σαρκα αλλα κατα πνευμα]
The two laws of life Most likely the Holy Spirit or else the renewed spirit of man. [source]
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. [source]
The Spirit [πνεῦμα]
From πνέω tobreathe 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; nbreath, 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 bodyor 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 souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas 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 - recipientsand 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; Philemon 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. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]

Reverse Greek Commentary Search for Romans 8:4

Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe 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; nbreath, 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 bodyor 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 souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas 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 - recipientsand 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; Philemon 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. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Romans 10:10 With the heart [καρδίᾳ]
As the seat of the energy of the divine Spirit ( πνεῦμα see on Romans 8:4); mediating the personal life (of the soul ψυχή , see on Romans 11:3), which is conditioned by the Spirit. It is not the affections as distinguished from the intellect. Believing with the heart is in contrast with oral confession, not with intellectual belief. “Believing is a mode of thinking not of feeling. It is that particular mode of thinking that is guided to its object by the testimony of another, or by some kind of inter-mediation. It is not intuitive” (Morison). [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 5:1-80 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 1711649581_63. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 1:17 A righteousness of God [δικαιοσυνη τεου]
Subjective genitive, “a God kind of righteousness,” one that each must have and can obtain in no other way save “from faith unto faith” Is revealed (αποκαλυπτεται — apokaluptetai). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν — sōtērian (salvation), ευαγγελιον — euaggelion (gospel), αποκαλυπτεται — apokaluptetai (is revealed), δικαιοσυνη τεου — dikaiosunē theou (righteousness of God), πιστις — pistis (faith) and πιστευοντι — pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη — dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (δικαιοσυνη — dikaiosunē) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος — dikaios a righteous man, and that from δικη — dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι — deiknumi to show, to point out. Other allied words are δικαιοω — dikaioō to declare or make δικαιος — dikaios (Romans 3:24, Romans 3:26), δικαιωμα — dikaiōma that which is deemed δικαιος — dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις — dikaiōsis the act of declaring δικαιος — dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη — Dikaiosunē and δικαιοω — dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Romans 1:17 Is revealed [αποκαλυπτεται]
It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν — sōtērian (salvation), ευαγγελιον — euaggelion (gospel), αποκαλυπτεται — apokaluptetai (is revealed), δικαιοσυνη τεου — dikaiosunē theou (righteousness of God), πιστις — pistis (faith) and πιστευοντι — pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη — dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness It is an old word for quality from δικαιος — dikaios a righteous man, and that from δικη — dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι — deiknumi to show, to point out. Other allied words are δικαιοω — dikaioō to declare or make δικαιος — dikaios (Romans 3:24, Romans 3:26), δικαιωμα — dikaiōma that which is deemed δικαιος — dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις — dikaiōsis the act of declaring δικαιος — dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη — Dikaiosunē and δικαιοω — dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Romans 5:16 Of one [εχ ενος]
Supply παραπτωματος — paraptōmatos Adam‘s one transgression. Of many trespasses (εκ πολλων παραπτωματων — ek pollōn paraptōmatōn). The gift by Christ grew out of manifold sins by Adam‘s progeny. Justification Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
Romans 5:16 Justification [δικαιωμα]
Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
1 Corinthians 2:12 The spirit of the world [τὸ πνεῦμα τοῦ κόσμου]
For this use of πνεῦμα , see on Romans 8:4, under 7. Κόσμος worldis used with the ethical sense. See on John 1:9, under 4, e, The phrase means the principle of evil which animates the unregenerate world; not the personal spirit of evil or Satan, since Paul does not use πνεῦμα spiritelsewhere in the personal sense of an evil spirit. See note on Ephesians 2:2. [source]
1 Corinthians 2:11 Spirit [πνεῦμα]
See on Romans 8:4. The things of God can be recognized only by the highest element of the human personality. They have not entered into the heart ( καρδία , see on Romans 1:21), but into the spirit, which is the highest and principal point of contact with the Spirit of God. [source]
1 Corinthians 14:14 Spirit [πνεῦμα]
The human spirit, which is moved by the divine Spirit. See on Romans 8:4. [source]
1 Corinthians 2:12 Received [ελαβομεν]
Second aorist active indicative of λαμβανω — lambanō and so a definite event, though the constative aorist may include various stages. Not the spirit of the world (ου το πνευμα του κοσμου — ou to pneuma tou kosmou). Probably a reference to the wisdom of this age in 1 Corinthians 2:6. See also Romans 8:4, Romans 8:6, Romans 8:7; 1 Corinthians 11:4 (τε πνευμα ετερον — the pneuma heteron). But the spirit which is of God Rather, “from God” Second perfect subjunctive with ινα — hina to express purpose. Here is a distinct claim of the Holy Spirit for understanding (Illumination) the Revelation received. It is not a senseless rhapsody or secret mystery, but God expects us to understand “the things that are freely given us by God” (τα υπο του τεου χαριστεντα ημιν — ta hupo tou theou charisthenta hēmin). First aorist passive neuter plural articular participle of χαριζομαι — charizomai to bestow. God gave the revelation through the Holy Spirit and he gives us the illumination of the Holy Spirit to understand the mind of the Spirit. The tragic failures of men to understand clearly God‘s revealed will is but a commentary on the weakness and limitation of the human intellect even when enlightened by the Holy Spirit. [source]
1 Corinthians 2:12 Not the spirit of the world [ου το πνευμα του κοσμου]
Probably a reference to the wisdom of this age in 1 Corinthians 2:6. See also Romans 8:4, Romans 8:6, Romans 8:7; 1 Corinthians 11:4 (τε πνευμα ετερον — the pneuma heteron). [source]
2 Corinthians 4:13 The same spirit of faith []
The same, namely, which is set forth in the following passage. Spirit of faith: not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God. See on Spirit, Romans 8:4, sec. 5. [source]
Galatians 6:1 Spirit of meekness []
Comp. 1 Corinthians 4:21. Led by the Spirit of God, whose fruit is meekness (Galatians 5:23). For the combinations of πνεῦμα with genitives, see on Romans 8:4, p. 87. [source]
Galatians 5:5 Through the Spirit [πνεύματι]
The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words πνεύματι ἐκ πίστεως are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. Romans 7:6; Romans 8:4, Romans 8:15, Romans 8:16; Ephesians 1:13; Ephesians 2:22), and faith in contrast with the works of the law (comp. Galatians 3:3, and see Galatians 2:16; Galatians 3:3; Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6). [source]
Galatians 5:16 Walk [περιπατεῖτε]
Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; Romans 8:4; 1 Corinthians 3:3; Philemon 3:18. Never by Paul in the literal sense. [source]
Galatians 3:14 That we might receive, etc. []
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
Philippians 1:27 Spirit - mind [πνεύματι - ψυχῇ]
See on Romans 8:4; see on Romans 11:3. [source]
1 Thessalonians 5:23 Spirit, soul, body [πνεῦμα, ψυχὴ σῶμα]
It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - πνεῦμα and ψυχὴ . See on Romans 6:6; see on Romans 7:5, Romans 7:23; see on Romans 8:4; see on Romans 11:3and footnote. [source]
2 Thessalonians 2:8 Spirit [πνεύματι]
Better, breath. Πνεῦμα , almost always translated spirit, is from πνεῖν tobreathe or blow. Frequent in class. in this sense. Comp. John 3:8; Hebrews 1:7. lxx, Psalm 147:7; Ep. of Romans href="/desk/?q=ro+8:4&sr=1">Romans 8:4. [source]
2 Timothy 1:7 Spirit of fear [πνεῦμα δειλίας]
Better, of cowardice. N.T. Comp. Romans 8:15, and see on the Spirit, Romans 8:4, § 5. [source]
2 Timothy 1:4 Longing [επιποτων]
Present active participle of επιποτεω — epipotheō old word, eight times in Paul (1 Thessalonians 3:6; Philemon 1:8, etc.). Remembering thy tears (μεμνημενος σου των δακρυων — memnēmenos sou tōn dakruōn). Perfect middle participle of μιμνησκω — mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. That I may be filled with joy Final clause with ινα — hina and first aorist passive subjunctive of πληροω — plēroō (with genitive case χαρας — charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
2 Timothy 1:4 That I may be filled with joy [ινα χαρας πληρωτω]
Final clause with ινα — hina and first aorist passive subjunctive of πληροω — plēroō (with genitive case χαρας — charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
2 John 1:6 After His commandments [κατὰ τὰς ἐντολὰς αὐτοῦ]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]

What do the individual words in Romans 8:4 mean?

so that the righteousness of the law should be fulfilled in us - not according to the flesh walking but [the] Spirit
ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ πνεῦμα

ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
δικαίωμα  righteousness 
Parse: Noun, Nominative Neuter Singular
Root: δικαίωμα  
Sense: that which has been deemed right so as to have force of law.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
νόμου  law 
Parse: Noun, Genitive Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
πληρωθῇ  should  be  fulfilled 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: πληρόω  
Sense: to make full, to fill up, i.e. to fill to the full.
ἡμῖν  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
τοῖς  - 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
σάρκα  the  flesh 
Parse: Noun, Accusative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
περιπατοῦσιν  walking 
Parse: Verb, Present Participle Active, Dative Masculine Plural
Root: περιπατέω  
Sense: to walk.
πνεῦμα  [the]  Spirit 
Parse: Noun, Accusative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.