Some early manuscripts containing the text of this chapter are: This section of Pauls' letter deals with the Christian's deliverance from condemnation, which is the penalty of death because of the sin people are living under, by virtue of the believer's union with Christ.

[8] There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.The discourse in the previous chapter continues in Romans 8:1 with the illative word ἄρα, ara, generally translated as 'so' or 'therefore',[10] or 'consequently' in Thayer's Greek Lexicon.

[8] In Douglas Moo's analysis, Paul resumes his teaching after a digression in chapters 6–7,[8] while Methodist founder John Wesley suggests that Paul "resumes the thread of his discourse" from Romans 7:1–7,[12] following a digression in Romans 7:8–25 regarding sin and the Mosaic Law:[13] By dying to what once bound us, we have been released from the law so that we serve in the new way of the SpiritTheologians Heinrich Meyer and Harold Buls are content to link the inference with the immediately preceding text: αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας I myself serve the law of God, but with the flesh the law of sin Buls explains that Paul's "real self" serving God is his mind and not his flesh.

shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?The first part of verse 35, either in its full form (Latin: Quis ergo nos separabit a caritate Christi?)

The list of "hardship (KJV: 'tribulation') [...] or sword" recalls the real afflictions that the people of Israel experienced in history, as summarized in the quote in verse 36.

"[42] The King James Version of verse 34 from this chapter is cited as texts in the English-language oratorio "Messiah" by George Frideric Handel (HWV 56).

[30] Verse 1–2 and 9–11 are cited as words in some movements of Jesu, meine Freude ("Jesus, my joy"), a motet by Johann Sebastian Bach.