God effects the fulfilment of the requirement of the law through the agency (mission) of Christ. Those ‘in him’ are the point of reference in whose favour the law’s requirement is fulfilled, with the effect that they are no longer obligated to Torah. Being ‘in Christ’ they, nonetheless, are also envisioned as living in a way that corresponds to what Torah would have required of them, had they still been subject to it, but they are now being governed and empowered by the Spirit. Consequently their lives give expression to the ultimate (singular) requirement and intention (δικαίωμα) of Torah. The fulfilment of the requirement of the law refers to the purpose of the law as a whole, and not only of the ‘moral’ aspect, often anachronistically separated from the ‘cultic’ aspect. Ultimately, God who originally gave Torah now effected the fulfilment of its intention − something that had been unrealised before the mission of Christ and the gift of the Spirit due to the incapability of the law.Die vervulling van die wet se vereiste in Romeine 8:4. God bewerk die vervulling van die wet se vereiste (δικαίωμα) deur die bemiddeling van (die sending van) Christus. Dié wat ‘in Christus’ is, is die begunstigdes van die feit dat die vereiste van die wet vervul is, met die gevolg dat hulle nie meer aan die bepalinge van Tora as sodanig onderhewig is nie. Aangesien hulle ‘in Christus’ is, word dit egter voorsien dat hulle steeds sodanig sal leef dat dit ooreenstem met wat Tora in beginsel van hulle sou vereis indien hulle steeds daaraan onderhewig was, maar dat hulle dit nou vanweë die heerskappy en bekragtiging van die Gees uitleef. Gevolglik gee hulle lewens gestalte aan die uiteindelike (enkelvoudige) doel en vereiste (δικαίωμα) van Tora. Die vervulling van die wet se vereiste verwys nie na die vervulling van slegs die ‘morele’ vereistes nie, maar ook na dít wat dikwels op anachronistiese wyse as die ‘seremoniële’ wet afgesonder word. Uiteindelik het God, wat Tora oorspronklik daargestel het, die vervulling van die wet se bedoeling gerealiseer − iets wat vanweë die onvermoë van die wet ongerealiseerd gebly het in die epog voor die koms van Christus en die gawe van die Gees.
Ensuing from the argument of Romans 7:7–25, 8:3–4 presents ‘the incapability of the law’ as a significant part of the greater problem of sin that needed resolution. This is brought to the fore best when the opening clause of Romans 8:3 (τὸ ... ἀδύνατον) is seen as an accusative of respect with dependant clauses and not as an anacoluthon as is often supposed. This opening clause points out sin’s two concomitant problems as (within this context) the primary points of reference in regard to which the claims of Romans 8:3–4 are made. Consequently, in Romans 8:3–4 Paul addresses the resolution of this threefold problem. In Romans 8:3 in particular, he argues that, through the mission of God’s Son, the problems of sin and the weakness of the flesh are resolved by the condemnation of sin in the flesh (of Christ). This has the purpose-result of also resolving the problem of the incapability of the law through Christ’s fulfilment of the requirement of the law (Rm 8:4).Romeine 8:3–4 en God se oplossing van die drievoudige probleem van sonde, die onvermoë van die wet en die swakheid van die vlees. In die lig van Romeine 7:7–25 impliseer 8:3–4 dat die ‘onvermoë van die wet’ ‘n noemenswaardige deel van die groter probleem van die sonde was wat opgelos moes word. Hierdie insig tree veral duidelik na vore wanneer die sinsnede waarmee Romeine 8:3 begin (τὸ ... ἀδύνατον) geïdentifiseer word as ‘n akkusatief van opsig (met bysinne) en nie, soos dikwels veronderstel word, ‘n anakoluthon nie. Die twee probleme wat met sonde gepaard gaan (die onvermoë van die wet en die swakheid van die vlees), word dus deur Paulus uitgelig as die primêre verwysingspunte ten opsigte waarvan die stellings in Romeine 8:3–4 gemaak word. In Romeine 8:3 wys Paulus dat God, deur sy Seun te stuur, die probleme van die sonde en die vlees aangespreek het deurdat die sonde in die vlees (van Christus) veroordeel is. Dit het die doel-gevolg gehad dat die meegaande probleem van die onvermoë van die wet ook opgelos is, aangesien Christus die vereiste van die wet vervul het (Rom 8:4).
The industrial journalist has a basic responsibility to promote good relationships between employer and employee. Efficient two-way communication through the house journal is of vital interest to the modern company or organisation to ensure mutual understanding goodwill and appreciation. Managements must inform and motivate their employees at all times, drawing them closer to the heart of the company or organisation through messages conveyed by management supporting their job security, remuneration and recognition and increasing their insight and knowledge of the total work environment. Managements should also be susceptible to their fears or desires in the labour context, allowing the employee to express his views and opinions in a responsible, loyal fashion to his fellow-employees and to management. Silence in the work situation no longer implies consent.
The Spirit (πνεῦμα) and peace (εἰρήνη) with God as opposed to the Flesh (σάρξ) and hostility (ἔχθρα) with God in Romans 8:6–8. A surprising number of exegetes do not address the question to what exactly εἰρήνη refers in Romans 8:6. The rest seem to be divided between interpreting it as an unspecified (eschatological) state of peace (šalôm), peace with one’s fellow humans, or peace with God. Based on the textual context, this article argues that the latter interpretative option is best. In terms of metaphor, the relevant target domain here is that of the relationship with God, while the source domain reflected probably is that of diplomatic relations. In addition, peace (with God) here must be understood in relation to the rule of the Spirit, the decisive influence upon those who live κατὰ πνεῦμα (Rom 8:4–5). Antithetically, personified flesh rules over those who are ἐν σαρκί (Rom 8:8). This leads to a disposition of enmity toward God as well as the inability to submit to his law. For Paul being ruled by the Spirit, as a consequence of being reconciled with God through Christ (Rom 5:1, 10; 8:3–4), is a crucial aspect of being at peace with God.
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