Romans 8:22–9:5

Romans 8:26-27 26. Likewise [263] the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 26. Similiter vero Spiritus etiam coopitulatur infirmitatibus nostris; non enim quid oraturi sumus quemadmodum oportet, novimus; verum Spiritus ipse intercedit pro nobis gemitibus innarrabilibus. 27. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 27. Qui vero scrutatur corda, novit cogitationem Spiritus, quod secundum Deum intercedit pro sanctis. 26. And likewise the Spirit, etc. That the faithful may not make this objection -- that they are so weak as not to be able to bear so many and so heavy burdens, he brings before them the aid of the Spirit, which is abundantly sufficient to overcome all difficulties. There is then no reason for any one to complain, that the bearing of the cross is beyond their own strength, since we are sustained by a celestial power. And there is great force in the Greek word sunantilambanetai, which means that the Spirit takes on himself a part of the burden, by which our weakness is oppressed; so that he not only helps and succours us, but lifts us up; as though he went under the burden with us. [264] The word infirmities, being in the plural number, is expressive of extremity. For as experience shows, that except we are supported by God's hands, we are soon overwhelmed by innumerable evils, Paul reminds us, that though we are in every respect weak, and various infirmities threaten our fall, there is yet sufficient protection in God's Spirit to preserve us from falling, and to keep us from being overwhelmed by any mass of evils. At the same time these supplies of the Spirt more clearly prove to us, that it is by God's appointment that we strive, by groanings and sighings, for our redemption. For what we should pray for, etc. He had before spoken of the testimony of the Spirit, by which we know that God is our Father, and on which relying, we dare to call on him as our Father. He now again refers to the second part, invocation, and says, that we are taught by the same Spirit how to pray, and what to ask in our prayers. And appropriately has he annexed prayers to the anxious desires of the faithful; for God does not afflict them with miseries, that they may inwardly feed on hidden grief, but that they may disburden themselves by prayer, and thus exercise their faith. At the same time I know, that there are various expositions of this passage; [265] but Paul seems to me to have simply meant this, -- That we are blind in our addresses to God; for though we feel our evils, yet our minds are more disturbed and confused than that they can rightly choose what is meet and expedient. If any one makes this objection -- that a rule is prescribed to us in God's word; to this I answer, that our thoughts nevertheless continue oppressed with darkness, until the Spirit guides them by his light. But the Spirit himself intercedes, [266] etc. Though really or by the event it does not appear that our prayers have been heard by God, yet Paul concludes, that the presence of the celestial favor does already shine forth in the desire for prayer; for no one can of himself give birth to devout and godly aspirations. The unbelieving do indeed blab out their prayers, but they only trifle with God; for there is in them nothing sincere, or serious, or rightly formed. Hence the manner of praying aright must be suggested by the Spirit: and he calls those groanings unutterable, into which we break forth by the impulse of the Spirit, for this reason -- because they far exceed the capability of our own minds. [267] And the Spirit is said to intercede, not because he really humbles himself to pray or to groan, but because he stirs up in our hearts those desires which we ought to entertain; and he also affects our hearts in such a way that these desires by their fervency penetrate into heaven itself. And Paul has thus spoken, that he might more significantly ascribe the whole to the grace of the Spirit. We are indeed bidden to knock; but no one can of himself premeditate even one syllable, except God by the secret impulse of his Spirit knocks at our door, and thus opens for himself our hearts. 27. But he who searches hearts, etc. This is a remarkable reason for strengthening our confidence, that we are heard by God when we pray through his Spirit, for he thoroughly knows our desires, even as the thoughts of his own Spirit. And here must be noticed the suitableness of the word to know; for it intimates that God regards not these emotions of the Spirit as new and strange, or that he rejects them as unreasonable, but that he allows them, and at the same time kindly accepts them, as allowed and approved by him. As then Paul had before testified, that God then aids us when he draws us as it were into his own bosom, so now he adds another consolation, that our prayers, of which he is the director, shall by no means be disappointed. The reason also is immediately added, because he thus conforms us to his own will. It hence follows, that in vain can never be what is agreeable to his will, by which all things are ruled. Let us also hence learn, that what holds the first place in prayer is consent with the will of the Lord, whom our wishes do by no means hold under obligation. If then we would have our prayers to be acceptable to God, we must pray that he may regulate them according to his will. Footnotes: [263] The connection here is not very evident Osautos -- "similiter -- in like manner," by Calvin; "itidem -- likewise," by Pareus and Beza; "pr?terea -- besides," by Grotius; "moreover," by Doddridge The word usually means, in the same, or, the like manner: but the two last seem to render it suitably to this place; for what follows is mentioned in addition to what had been stated respecting hope and patience. -- Ed. [264] Pareus says, that this verb is taken metaphorically from assistance afforded to infants not able to support themselves, or to the sick, tottering and hardly able to walk. "Coopitulatur" is Calvin' Latin -- co-assist," Beza's "una sublevat -- lifts up together," that is, together with those who labor under infirmities. The Vulgate has "adjuvat -- helps," like our version. Schleusner says, that it means to succor those whose strength is unequal to carry their burden alone. It is found in one other place, Luke 10:40. It is given by the Septuagint in Psalm 89:21, for 'mph -- "to strengthen, to invigorate," and in Exodus 18:22, for ns' 'tk -- "to bear with," that is, "a burden with thee," -- the very idea that it seems to have here -- Ed. [265] The opinions of Chrysostom, Ambrose, and Origen, are given by Pareus; and they are all different, and not much to the purpose. The view which Augustine gives is materially what is stated here. He gives a causative sense to the verb in the next clause, "Interpellare nos facit -- he causes us to ask." -- Ed. [266] "Intercedit -- huperentunchanei -- abundantly intercedes," for so huper, prefixed to verbs, is commonly rendered. This is the proper action of an advocate, a name given to the Spirit by our Savior, allon parakleton -- "another advocate," not "comforter," as in our version, and Christ is called by the same name in 1 John 2:1, and the same work, "interceding," is ascribed to him, Hebrews 7:25. But we learn in John 14:16, that the Spirit is an advocate with us -- "that he may abide with you for ever;" and in 1 John 2:1, that Christ is an advocate in heaven -- "with the Father." The same name and a similar kind of work are ascribed to both. Some, as Doddridge, to avoid the blending the offices of the two, have rendered the verb here by a different term, but not wisely. -- Ed. [267] Or, "the comprehension of our mind -- ingenii nostri captum." Schleusner says, that the word alaetos, has been improperly rendered ineffable or unutterable, and that the word to express such an idea is aneklaletos, (1 Peter 1:8,) and that from the analogy of the Greek language it must mean, "what is not uttered or spoken by the mouth;" and he gives akineton, "what is not moved," as an instance Bos and Grotius give the same meaning, "sine voce -- without voice;" and the latter says, that this was expressly said, because the Jews entertained a notion that there could be no prayer except it was expressed by the lips. It is however considered by most to have the meaning given here, "inutterable," or ineffable or inexpressible. -- Ed.

And not only they, but ourselves also--or "not only [so], but even we ourselves"--that is, besides the inanimate creation. which have the first-fruits of the Spirit--or, "the Spirit as the first-fruits" of our full redemption (compare Co2 1:22), moulding the heart to a heavenly frame and attempering it to its future element. even we ourselves--though we have so much of heaven already within us. groan within ourselves--under this "body of sin and death," and under the manifold "vanity and vexation of spirit" that are written upon every object and every pursuit and every enjoyment under the sun. waiting for the--manifestation of our adoption, to wit, the redemption of our body--from the grave: "not (be it observed) the deliverance of ourselves from the body, but the redemption of the body itself from the grave" [BENGEL].

For we are saved by hope--rather, "For in hope we are saved"; that is, it is more a salvation in hope than as yet in actual possession. but hope that is seen is not hope--for the very meaning of hope is, the expectation that something now future will become present. for what a man seeth, why doth he yet hope for?--the latter ending when the other comes.

But if we hope for that we see not, then do we with patience wait for it--that is, then, patient waiting for it is our fitting attitude.

Likewise the Spirit also, &c.--or, "But after the like manner doth the Spirit also help. our infirmities--rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given. for we know not what we should pray for as we ought--It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head: but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have to "walk by faith, not by sight" (see on Co1 13:9 and Co2 5:7), and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a vehicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts should spring up within us whether our frame of mind in such exercises is altogether befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience. but the Spirit itself--rather, "Himself." (See end of Rom 8:27). maketh intercession for us with groanings which cannot be uttered--that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! "As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we 'groan' under this felt inability. But not in vain are these groanings. For 'the Spirit Himself' is in them, giving to the emotions which He Himself has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit Himself in our behalf."

And--rather, "But," inarticulate though these groanings be. he that searcheth the hearts knoweth what is the mind of the Spirit, because he--the Spirit maketh intercession for the saints according to the will of God--As the Searcher of hearts, He watches the surging emotions of them in prayer, and knows perfectly what the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by them only for what God Himself designs to bestow. Note, (1) Are believers "led by the Spirit of God" (Rom 8:14)? How careful then should they be not to "grieve the Holy Spirit of God" (Eph 4:30)! Compare Psa 32:8-9 : "I will . . . guide thee with Mine eye. Be not (then) as the horse, or as the mule," &c. (2) "The spirit of bondage," to which many Protestants are "all their lifetime subject," and the "doubtsome faith" which the Popish Church systematically inculcates, are both rebuked here, being in direct and painful contrast to that "spirit of adoption," and that witness of the Spirit, along with our own spirit, to the fact of our sonship, which it is here said the children of God, as such, enjoy (Rom 8:15-16). (3) As suffering with Christ is the ordained preparation for participating in this glory, so the insignificance of the one as compared with the other cannot fail to lighten the sense of it, however bitter and protracted (Rom 8:17-18). (4) It cannot but swell the heart of every intelligent Christian to think that if external nature has been mysteriously affected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying life and unfading beauty (Rom 8:19-23). (5) It is not when believers, through sinful "quenching of the Spirit," have the fewest and faintest glimpses of heaven, that they sigh most fervently to be there; but, on the contrary, when through the unobstructed working of the Spirit in their hearts, "the first-fruits" of the glory to be revealed are most largely and frequently tasted, then, and just for that reason, is it that they "groan within themselves" for full redemption (Rom 8:23). For thus they reason: If such be the drops, what will the ocean be? If thus "to see through a glass darkly" be so very sweet, what will it be to "see face to face?" If when "my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice" (Sol 2:9) --that thin veil which parts the seen from the unseen--if He is even thus to me "Fairer than the children of men," what shall He be when He stands confessed before my undazzled vision, the Only-begotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He is? (6) "The patience of hope" (Th1 1:3) is the fitting attitude for those who with the joyful consciousness that they are already "saved" (Ti2 1:9; Tit 3:5), have yet the painful consciousness that they are saved but in part: or, "that being justified by His grace, they are made (in the present state) heirs according to the hope (only) of eternal life," Tit 3:7 (Rom 8:24-25). (7) As prayer is the breath of the spiritual life, and the believer's only effectual relief under the "infirmity" which attaches to his whole condition here below, how cheering is it to be assured that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie "groaning" before the Lord, these inarticulate groanings are the Spirit's own vehicle for conveying into "the ears of the Lord of Sabaoth" their whole case; and come up before the Hearer of prayer as the Spirit's own intercession in their behalf, and that they are recognized by Him that sitteth on the Throne, as embodying only what His own "will" determined before to bestow upon them (Rom 8:26-27)! (8) What a view do these two verses (Rom 8:26-27) give of the relations subsisting between the Divine Persons in the economy of redemption, and the harmony of their respective operations in the case of each of the redeemed! THIRD: Triumphant Summary of the Whole Argument (Rom 8:28-39).

The apostle here suggests two privileges more to which true Christians are entitled: - I. The help of the Spirit in prayer. While we are in this world, hoping and waiting for what we see not, we must be praying. Hope supposes desire, and that desire offered up to God is prayer; we groan. Now observe, 1. Our weakness in prayer: We know not what we should pray for as we ought. (1.) As to the matter of our requests, we know not what to ask. We are not competent judges of our own condition. Who knows what is good for a man in this life? Ecc 6:12. We are short-sighted, and very much biassed in favour of the flesh, and apt to separate the end from the way. You know not what you ask, Mat 20:22. We are like foolish children, that are ready to cry for fruit before it is ripe and fit for them; see Luk 9:54, Luk 9:55. (2.) As to the manner, we know not how to pray as we ought. It is not enough that we do that which is good, but we must do it well, seek in a due order; and here we are often at a loss - graces are weak, affections cold, thoughts wandering, and it is not always easy to find the heart to pray, Sa2 7:27. The apostle speaks of this in the first person: We know not. He puts himself among the rest. Folly, and weakness, and distraction in prayer, are what all the saints are complaining of. If so great a saint as Paul knew not what to pray for, what little reason have we to go forth about that duty in our own strength! 2. The assistances which the Spirit gives us in that duty. He helps our infirmities, meant especially of our praying infirmities, which most easily beset us in that duty, against which the Spirit helps. The Spirit in the world helps; many rules and promises there are in the word for our help. The Spirit in the heart helps, dwelling in us, working in us, as a Spirit of grace and supplication, especially with respect to the infirmities we are under when we are in a suffering state, when our faith is most apt to fail; for this end the Holy Ghost was poured out. Helpeth, sumantilambanetai - heaves with us, over against us, helps as we help one that would lift up a burden, by lifting over against him at the other end - helps with us, that is, with us doing our endeavour, putting forth the strength we have. We must not sit still, and expect that the Spirit should do all; when the Spirit goes before us we must bestir ourselves. We cannot without God, and he will not without us. What help? Why, the Spirit itself makes intercession for us, dictates our requests, indites our petitions, draws up our plea for us. Christ intercedes for us in heaven, the Spirit intercedes for us in our hearts; so graciously has God provided for the encouragement of the praying remnant. The Spirit, as an enlightening Spirit, teaches us what to pray for, as a sanctifying Spirit works and excites praying graces, as a comforting Spirit silences our fears, and helps us over all our discouragements. The Holy Spirit is the spring of all our desires and breathings towards God. Now this intercession which the Spirit makes is, (1.) With groanings that cannot be uttered. The strength and fervency of those desires which the Holy Spirit works are hereby intimated. There may be praying in the Spirit where there is not a word spoken; as Moses prayed (Exo 14:15), and Hannah, Sa1 1:13. It is not the rhetoric and eloquence, but the faith and fervency, of our prayers, that the Spirit works, as an intercessor, in us. Cannot be uttered; they are so confused, the soul is in such a hurry with temptations and troubles, we know not what to say, nor how to express ourselves. Here is the Spirit interceding with groans that cannot be uttered. When we can but cry, Abba, Father, and refer ourselves to him with a holy humble boldness, this is the work of the Spirit. (2.) According to the will of God, Rom 8:27. The Spirit in the heart never contradicts the Spirit in the word. Those desires that are contrary to the will of God do not come from the Spirit. The Spirit interceding in us evermore melts our wills into the will of God. Not as I will, but as thou wilt. 3. The sure success of these intercessions: He that searches the heart knoweth what is the mind of the Spirit, Rom 8:27. To a hypocrite, all whose religion lies in his tongue, nothing is more dreadful than that God searches the heart and sees through all his disguises. To a sincere Christian, who makes heart-work of his duty, nothing is more comfortable than that God searches the heart, for then he will hear and answer those desires which we want words to express. He knows what we have need of before we ask, Mat 6:8. He knows what is the mind of his own Spirit in us. And, as he always hears the Son interceding for us, so he always hears the Spirit interceding in us, because his intercession is according to the will of God. What could have been done more for the comfort of the Lord's people, in all their addresses to God? Christ had said, "Whatever you ask the Father according to his will he will give it you." But how shall we learn to ask according to his will? Why, the Spirit will teach us that. Therefore it is that the seed of Jacob never seek in vain. II. The concurrence of all providences for the good of those that are Christ's, Rom 8:28. It might be objected that, notwithstanding all these privileges, we see believers compassed about with manifold afflictions; though the Spirit makes intercession for them, yet their troubles are continued. It is very true; but in this the Spirit's intercession is always effectual, that, however it goes with them, all this is working together for their good. Observe here. 1. The character of the saints, who are interested in this privilege; they are here described by such properties as are common to all that are truly sanctified. (1.) They love God. This includes all the out-goings of the soul's affections towards God as the chief good and highest end. It is our love to God that makes every providence sweet, and therefore profitable. Those that love God make the best of all he does, and take all in good part. (2.) They are the called according to his purpose, effectually called according to the eternal purpose. The call is effectual, not according to any merit or desert of ours, but according to God's own gracious purpose. 2. The privilege of the saints, that all things work together for good to them, that is, all the providences of God that concern them. All that God performs he performs for them, Psa 57:2. Their sins are not of his performing, therefore not intended here, though his permitting sin is made to work for their good, Ch2 32:31. But all the providences of God are theirs - merciful providences, afflicting providences, personal, public. They are all for good; perhaps for temporal good, as Joseph's troubles; at least, for spiritual and eternal good. That is good for them which does their souls good. Either directly or indirectly, every providence has a tendency to the spiritual good of those that love God, breaking them off from sin, bringing them nearer to God, weaning them from the world, fitting them for heaven. Work together. They work, as physic works upon the body, various ways, according to the intention of the physician; but all for the patient's good. They work together, as several ingredients in a medicine concur to answer the intention. God hath set the one over against the other (Ecc 7:14): sunergei, a very singular, with a noun plural, denoting the harmony of Providence and its uniform designs, all the wheels as one wheel, Eze 10:13. He worketh all things together for good; so some read it. It is not from any specific quality in the providences themselves, but from the power and grace of God working in, with, and by, these providences. All this we know - know it for a certainty, from the word of God, from our own experience, and from the experience of all the saints.

For we know that the whole creation groaneth,.... As a woman with child, ready to bring forth: for it is added, and travaileth in pain together until now; regeneration is owing to the grace of God, which is compared to "seed", of which men are born again; the means of conveying it is the Gospel, and ministers are the instruments of begetting souls to Christ, and who travail in birth till Christ be formed in them: now the Gospel being carried by the apostles into the Gentile world, and being succeeded there, it was like a woman big with child, ready to bring forth many sons to God; for as it was prophesied, so it came to pass, that "more are the children of the desolate, than the children of the married wife", Isaiah 54:1; and these births were attended with pain. The apostles preached the word with much contention, and the Gentiles received it in much affliction, though with the joy of the Holy Ghost; as a woman rejoices when a man child is brought forth, though the birth has been attended with pain and labour. This was an united groan, and travail of all the converted Gentiles in the several parts of the world, together with the ministers of the Gospel, earnestly desiring more instances of conversion among them; and this vehement desire had appeared "until now", from the first time of the preaching of the Gospel among the Gentiles, to the writing of this epistle; and supposes, that though there were many spiritual births, there were more to come; as there has been, and will be more abundantly, in the latter day: and moreover, this painful labour, and these united groans for spiritual births, the apostles were well acquainted with, and therefore could say, "we know", &c. by their preaching among them, in whom they could easily observe, and do in their writings take notice, how eagerly desirous they were of having the Gospel preached unto them. (The whole creation was brought under a curse because of Adam's sin. This curse will be removed in the eternal state when Christ will restore the creation to the way it was in the beginning. Editor.)

And not only they, but ourselves also,.... Not only they Gentiles, but we Jews likewise: which have the firstfruits of the Spirit: meaning either the apostles, who were all Jews, and who most of them received the extraordinary gifts of the Spirit on the day of "Pentecost", which was the day of the firstfruits, Numbers 28:26; and to which there seems to be an allusion here; or else the Jewish converts in general: to the Jews the promises of the Messiah were made; to them he first came; the Gospel was first preached unto them, and some of them first believed in Christ; they had the grace of God communicated to them in conversion, which they received as the firstfruits, with respect to an after increase; or in regard to glory, like the firstfruits, grace is of the same kind with glory, and is a pledge and earnest of it; saints judge by grace the firstfruits, what glory is, and therefore long after it; now of these persons thus described it is said, even we ourselves groan within ourselves; their groans were inward from their hearts, not hypocritical or were among themselves, common to them all; and that not merely on their own account, the corruptions of their hearts, the sufferings they endured for the sake of the Gospel, and in a longing expectation for the heavenly glory, but also for the conversion of the Gentiles, for which they incessantly laboured, and prayed night and day; waiting for the adoption, to wit, the redemption of our body. Adoption is explained by the redemption of the body; and by the one may be known what the other means: by "the redemption of our body" is not meant the redemption of God's elect, body and soul, by the blood and death of Christ, which was already finished; and which the saints, who had received the firstfruits, were partakers of in themselves, and therefore could not be said to be waiting for it: but it designs either the redemption of the natural body, by the resurrection from the dead; when the bodies of the saints will be delivered from that mortality, corruption, weakness, and dishonour, under which they lie in the grave; when they will be refined and spiritualized, and freed from everything which makes them an incumbrance, and an uneasiness to their souls or spirits now; or else the redemption of the mystical body the church, of which the Gentiles make a considerable part, and is to be understood of a deliverance of the church, from the distresses and persecutions it then laboured under; or rather of a making up of the body, the church, by a redemption or deliverance of that part of it, which lay among the Gentiles, from that vanity and bondage of corruption, to which it was subject, into the manifestation and glorious liberty of the sons of God: and then by "adoption" is meant, the special grace of adoption, manifested to the Gentiles in their effectual calling; which the Jews who had received the firstfruits of the Spirit were waiting for, and had good reason to expect, from many prophecies in the writings of the Old Testament; and to which they were the more encouraged, by many appearances of the grace and power of God, attending the ministry of the Gospel among them; and which adoption will be more fully manifested in the resurrection morn; wherefore also the inheritance, which the whole mystical body the church will then enter upon the possession of, may well be called "the adoption", because the saints are adopted to it; adoption gives them the title to it, none but adopted ones will enjoy it; and their enjoyment of it will be the full manifestation and completion of the grace of adoption; this saints are waiting for, both for themselves and others, and it is worth waiting for; for it is "an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens", 1 Peter 1:4, and there is good ground to wait for it; it is a bequest of their heavenly Father, who has adopted them; it is a gift of his free grace; it is already in the hands of Christ, with whom they are co-heirs; and they have already the Spirit, as the earnest of it.

For we are saved by hope,.... We who have received the firstfruits, who were in a lost perishing condition, and by nature no better than others, than the Gentiles, are saved by sin and wrath to come by Christ, with a spiritual and everlasting salvation. They were already saved in the preparations and purposes of God; in the covenant of grace; in the arms and hands of Christ, through his purchase; and as considered in him; and with respect to the inchoation and application of salvation, in effectual calling, and their right unto it by the righteousness of Christ; and with regard to the certainty of it, in faith and hope: the manner in which they are said to be saved, is "by", or "in hope"; not that hope is the cause of salvation, but the means by which souls are brought to the enjoyment of it; salvation, or glory, is the object of it: but hope that is seen, is not hope; for what a man seeth why doth he yet hope for? in the former clause, "hope" signifies the grace itself, but here the object of it; which is represented as unseen, not yet fully enjoyed, something future, and to be hoped for; as the resurrection of the dead, which is the object of hope, and is unseen, and even incredible to carnal reason, and is to come, and good foundation there is in divine revelation, to hope for it; and the hope of it is of great use to the saints, whilst in this world of trouble: eternal glory and happiness is also the object of the hope of believers; it is said to be the hope of their calling, which they are called by grace to; the hope of righteousness, which the righteousness of Christ is the ground and foundation of; and that blessed hope, the sum of their happiness; and hope laid up for them in heaven, where it is safe and secure; all which is unseen, and yet to come; but good reason there is to hope for it, since the Scriptures of truth so clearly express it; and the person, blood, and righteousness of Christ, lay such a solid foundation for hope of it: the Alexandrian copy reads, "why doth he yet wait for?" and so the Ethiopic version, with which agrees the Syriac version, reading the whole, "for if we see it, why should we wait for it?"

But if we hope for that we see not,.... Whether it be the hour of death, or the second coming of Christ, or the resurrection of the dead, and eternal glory; all which are unseen by us, and to be hoped for: then do we with patience wait for it; as that which is certain and real, as something valuable, which will be satisfying, and be received with the utmost joy. This supposes, that the persons who wait for it believe it, and their interest in it, at least hope they have one; that they have a valuable esteem and affection for it; that they are not in a state of perfection and happiness; and that they sit loose by the things of this world, and are ready to part with the one, and grasp the other: the manner of their waiting is "with patience"; a grace, of which God is the efficient, Christ is the exemplar, and the word the means; and which is of great use under afflictions from the hand of God, under the reproaches and persecutions of men, under desertions and want of answers in prayer, under the temptations of Satan, and in the expectation of the heavenly glory.

Likewise the Spirit also helpeth our infirmities,.... The Spirit of God which dwells in us, by whom we are led, who is the spirit of adoption to us, who has witnessed to our spirits, that we are the children of God, whose firstfruits we have received, over and above, and besides what he has done for us, "also helpeth our infirmities"; whilst we are groaning within ourselves, both for ourselves and for others, and are waiting patiently for what we are hoping for. The people of God, all of them, more or less, have their infirmities in this life. They are not indeed weak and infirm, in such sense as unregenerate persons are, who have no spiritual strength, are ignorant of their weakness, do not go to Christ for strength, nor derive any from him, and hence can perform nothing that is spiritually good: nor are they all alike infirm; some are weaker in faith, knowledge, and experience, than others; some are of more weak and scrupulous consciences than others be: some are more easily drawn aside through corruption and temptation than others are; some have weaker gifts, particularly in prayer, than others have, yet all have their infirmities; not only bodily afflictions, persecutions of men, and temptations of Satan, but internal corruptions, and weakness to oppose them, and to discharge their duty to God and man; and also have their infirmities in the exercise of grace, and in the performance of the work of prayer; though they are not left to sink under them, but are helped by "the Spirit": by whom is meant, not any tutelar angel, or the human soul, or the gift of the Spirit in prayer, but the Holy Spirit of God himself; who, as the word here used signifies, "helps together", with hope and patience, graces which he has implanted, and which he invigorates and draws forth into act and exercise; or with the saints labouring under their burdens; or with the Father and the Son, who also are helpers of the saints: and this helping of them implies, that their infirmities and burdens are such as they must sink under, unless they are helped; and which is done by the Spirit, by bringing to remembrance, and applying the precious promises of the Gospel, by shedding abroad the love of God in their hearts, by acting the part of a comforter to them, by putting strength into them, and by assisting them in prayer to God: for we know not what we should pray for as we ought. The children of God are not ignorant of the object of prayer, that it is God, and not a creature, God, as the God of nature, providence, and grace, God in the persons of the Father, and of the Son, and of the Spirit, and with a view to his glorious perfections: nor of the way of coming to God in prayer, through Christ; nor of the manner of performing it in faith, with fervency, sincerity, reverence, humility, and submission; nor who they should pray for, for themselves, for all men, even enemies, particularly for the saints, and ministers of the Gospel; nor of many other things respecting prayer, as that it is both their duty and privilege; their own inability, and the need of the assistance of the Spirit in it; but what they are ignorant of is chiefly the matter of prayer: indeed the whole Bible is an instruction in general to this work, so is the prayer Christ taught his disciples, and the several prayers of saints recorded in the Scriptures; the promises of God, and their own wants and necessities, may, and do, greatly direct them; as for instance, when under a sense of sin, to pray for a discovery of pardoning grace; when under darkness and desertions, for the light of God's countenance; when under a sense of weakness of grace, and the strength of corruptions, for fresh supplies of grace and strength, for communion with God in ordinances, for more grace here, and glory hereafter; but what of all things they seem to be, at least at some times, at a loss about, is what to pray for with respect to things temporal, such as riches, honour, friends, &c. to have present afflictions removed, or temptations cease; and too often it is, that they pray with greater importunity for lesser things, than for things of more importance; and more from an intemperate zeal, and with a view to self, than for the glory of God: but the Spirit itself maketh intercession, for us, with groanings which cannot be uttered; not the spirit of a man; or the gift of the Spirit in man; or a man endued with an extraordinary gift of the Spirit; but the Holy Ghost himself, who makes intercession for the saints: not in such sense as Christ does; for he intercedes not with the Father, but with them, with their spirits; not in heaven, but in their hearts; and not for sinners, but for saints: nor in the manner as Christ does, not by vocal prayer, as he when on earth; nor by being the medium, or way of access to God; nor by presenting the prayers of saints, and the blood and sacrifice of Christ to God, as Christ does in heaven; nor as the saints make intercession for one another, and for other persons: but he intercedes for them, by making them to intercede; he indites their prayers for them, not in a book, but in their hearts; he shows them their need, what their wants are; he stirs them up to prayer, he supplies them with arguments, puts words into their mouths, enlarges their hearts, gives strength of faith in prayer, and all the ardour and fervency of it; he enables them to come to God as their Father; and gives them liberty and boldness in his presence, which requires an heart sprinkled from an evil conscience, faith in the blood and righteousness of Christ, and a view of God, as a God of peace, grace, and mercy: and this intercession he makes, "with groanings which, cannot be uttered"; not that the Spirit of God groans, but he stirs up groans in the saints; which suppose a burden on them, and their sense of it: and these are said to be "unutterable"; saints, under his influence, praying silently, without a voice, as Moses and Hannah did, 1 Samuel 1:13, and yet most ardently and fervently; or as not being able to express fully what they conceive in their minds, how great their burdens are, and their sense of their wants.

And he that searcheth the hearts,.... This is peculiar to God, and a "periphrasis" of him; angels, neither good nor bad, can search into the hearts of men; one man cannot know the heart of another, nor any man fully know his own; this is the prerogative of God: and he knoweth what is the mind of the Spirit; not the spirit of men, but of God: that affectionate desire and meaning of the Spirit of God, in the unalterable groans of the saints; he knows the wise meaning there is in them, for so may signify, and is opposed to the carnal mind, or wisdom of the flesh, which desires foolish things. The searcher of hearts knows this, not barely by his omniscience, but he regards it, approves of it, attends, and gives an answer to it; which is no small encouragement to pray, though it be but with sighs and groans unutterable; since the omniscient God understands, and respects such kind of prayer: and the reason is, because he, the Spirit of God, maketh intercession for the saints, according to the will of God; the persons for whom he intercedes are saints: to whom Christ is made sanctification; who are called to be saints; are sanctified by the Spirit of God, and walk after him: now such are the objects of God's delight, they are chosen by him, preserved in Christ, and have his righteousness imputed to them; to these he has made known his Gospel, has given his grace, and will at last the inheritance; so that intercession made for such will certainly be regarded: it may be rendered, "he maketh intercession for holy things according to God"; for spiritual blessings, divine favours, things that belong to God; or divine things, which are agreeably to his nature and will: and since it is the Holy Spirit that makes intercession, and the persons are holy for whom he makes it, and this is made for holy things, and all according to the will of God, which the Spirit of God must fully know, saints may be confident of the prevalence and success of such intercession.

In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, Rom 8:17. In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal 4:1, Gal 4:2. Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises. 1. Heirs of God. The Lord himself is the portion of the saints' inheritance (Psa 16:5), a goodly heritage, Psa 16:6. The saints are spiritual priests, that have the Lord for their inheritance, Num 18:20. The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev 21:3. 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things (Heb 1:2), and true believers, by virtue of their union with him, shall inherit all things, Rev 21:7. Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory (Joh 17:24), shall sit down with him upon his throne, Rev 3:21. Lord, what is man, that thou shouldst thus magnify him! Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes. I. As the reward of the saints' present sufferings; and it is a rich reward: If so be that we suffer with him (Rom 8:17), or forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a Christian was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ - for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him. Those that suffered with David in his persecuted state were advanced by him and with him when he came to the crown; see Ti2 2:12. See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance (Rom 8:18), in a comparison between the two, which is observable. 1. In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time (Co2 4:17), light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance and found light. 2. In the other scale he puts the glory, and finds that a weight, an exceeding and eternal weight: Glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory (Co1 2:9; Jo1 3:2): it shall be revealed. It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3. He concludes the sufferings not worthy to be compared with the glory - ouk axia pros tēn doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only; but the glory is rich and great, and concerns the soul, and is eternal. This he reckons. I reckon - logizomai. It is not a rash and sudden determination, but the product of a very serious and deliberate consideration. he had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolves the point. O how vastly different is the sentence of the word from the sentiment of the world concerning the sufferings of this present time! I reckon, as an arithmetician that is balancing an account. He first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little; he then sums up what is secured to us by Christ in the glory that shall be revealed, and this he finds to be an infinite sum, transcending all conception, the disbursement abundantly made up and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who as he is before-hand with us in suffering, so he will not be behind-hand with us in recompence? Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were; see Co2 11:23-28. He knew what the glory of heaven is; see Co2 12:3, Co2 12:4. And, upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompence of reward, Heb 11:26. II. As the accomplishment of the saints' present hopes and expectations, Rom 8:19, etc. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure; for God by his Spirit would not raise and encourage those hopes only to defeat and disappoint them. He will establish that word unto his servants on which he has caused them to hope (Psa 119:49), and heaven is therefore sweet; for, if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Pro 13:12. Now he observes an expectation of this glory, 1. In the creatures Rom 8:19-22. That must needs be a great, a transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little; and the more because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do the Gentile world, and their expectation of Christ and the gospel, which is an exposition very foreign and forced, but the whole frame of nature, especially that of this lower world - the whole creation, the compages of inanimate and sensible creatures, which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in the following observations: - (1.) That there is a present vanity to which the creature, by reason of the sin of man, is made subject, Rom 8:20. When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal. Under the bondage of corruption, Rom 8:21. There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man: the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it is not the least part of their vanity and bondage that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin. And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same. Adam did it meritoriously; the creatures being delivered to him, when he by sin delivered himself he delivered them likewise into the bondage of corruption. God did it judicially; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. Ep' elpidi hoti kai, etc. - in hope that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures that for our sin have become subject to vanity. (2.) That the creatures groan and travail in pain together under this vanity and corruption, Rom 8:22. It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burden to the weary beast, Isa 46:1. There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall (Hab 2:11), the land cries, Job 31:38. (3.) That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God (Rom 8:21) - they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed: when there will be new heavens there will be a new earth (Pe2 3:13; Rev 21:1); and there shall be a glory conferred upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying annihilating fire. What becomes of the souls of brutes, that go downwards, none can tell. But it should seem by the scripture that there will be some kind of restoration of them. And if it be objected, What use will they be of to glorified saints? we may suppose them of as much use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness of their Creator, that is enough. Compare with this Psa 96:10-13; Psa 98:7-9. Let the heavens rejoice before the Lord, for he cometh. (4.) That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, Rom 8:19. Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It does not yet appear what we shall be (Jo1 3:2), but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and f…

1. Paul's language here is peculiar. He speaks in a manner wholly different from the other apostles. There is something particularly strange about the first sentences of the passage. His words must be faithfully studied and their meaning learned by personal experience. The Christian life consists altogether in the practice and experience of what the Word of God tells us. He who has no experimental knowledge of the Word will have but little conception and appreciation of Paul's words here. Indeed, they will be wholly unintelligible to him. 2. Up to the point where our text begins, Paul has been assuring us in this epistle that through faith in our Lord Jesus Christ we attain the high privilege of calling God our Father; that the Holy Spirit bears witness in our hearts of our sonship, and makes us bold enough to come, by faith in Christ the Mediator, joyfully before God, trusting him to fill and bless us. Then Paul draws the conclusion, first, that we are children of God; next, he says: "If children, then heirs; heirs of God, and joint-heirs with Christ." The second conclusion is the outcome of the first. For the reason that we have the boldness and assurance to call God our Father in sincerity and nothing doubting, we are become not only children but heirs, heirs of God and brethren to Christ, joint-heirs with him. But all this, as Paul says, is true "if so be that we suffer with him" (verse 17). 3. The high prerogative of heirship, Paul faithfully enjoins, is dependent on a sacred duty. Let him who would be Christ's brother, and joint-heir with him, remember he must also be a joint-martyr and joint-sufferer with Christ. The apostle's meaning is: Many are the Christians, indeed, who would be joint-heirs with Christ and gladly enjoy the privilege of sharing his inheritance, but who object to suffering with him; they separate themselves from him because unwilling to participate in his pain. But Paul says this will not do. The inheritance follows only as a consequence of the suffering. Since Christ, our dear Lord and Savior, had to suffer before he could be glorified, we must be martyrs with him, with him be mocked by the world, despised, spit upon, crowned with thorns and put to death, before the inheritance will be ours. It cannot be otherwise.

A consistent sympathy is essential to Christian faith and doctrine. He who would be Christ's brother and fellow-heir must also suffer with him. He who would live with Christ must first die with him. The members of a family not only enjoy good together but also share in their ills. As the saying is, "He who would be a companion in eating must also be a companion in labor." 4. Paul would earnestly admonish us not to become false Christians who look to find in Christ mere pleasure and enjoyment, but to remember that if we are to participate in the "eternal weight of glory" we must first bear the "light affliction, which is for the moment." 2 Cor 4, 17. By the words "if so be that we suffer with him" the writer means that we are to do more than exercise the sympathy that grieves over another's misfortune, though such sympathy is binding upon Christians and is a superior Christian virtue, a work of mercy: we ourselves must suffer, non solum affectu, sed etiam effectu, that is, we are overwhelmed by like sufferings. As Christ our Lord was persecuted, we also must endure persecution. As the devil harassed him, we also must be harassed unceasingly. And so Satan does torment true Christians. Indeed, were it not for the restraining hand of the Lord our God, the devil would suffer us to have no peace. Paul has reference to a heartfelt sympathy intense enough to enter into actual suffering. He says to the Hebrews (ch. 10, 32-33): "Ye endured a great conflict of sufferings; partly, being made a gazing stock both by reproaches and afflictions." 5. And in the verse preceding our text he tells us that as our blissful inheritance through brotherhood and joint-heirship with Christ is not a mere fancy and false hope of the heart, but a real inheritance, so our sympathy must amount to real suffering, which we take upon ourselves as befitting joint-heirs. Now Paul comforts the Christian in his sufferings with the authority of one who speaks from experience, from thorough acquaintance with his subject. He seems to view this life as through obscurities, while beholding the life to come with clear and unobstructed vision. He says: "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward [in us]."

6. Notice how he turns his back to the world and his face to the future revelation, as if seeing no suffering anywhere, but all joy. "Even if it does go ill with us," he would argue, "what indeed is our suffering in comparison with the unspeakable joy and glory to be revealed in us? It is too insignificant to be compared and unworthy to be called suffering." We fail to realize the truth of these words because we do not see with our bodily eyes the supreme glory awaiting us; because we fail to grasp fully the fact that we shall never die but shall have a body that cannot suffer nor be ill. If one could conceive the nature of this reward he would be compelled to say: "Were it possible for me to suffer ten deaths by fire or flood, that would be nothing in comparison to the future life of glory. What is temporal suffering, however protracted, contrasted with eternal life? It is not worthy to be called suffering or to be esteemed meritorious." 7. In this light does Paul regard suffering, as he says, and he admonishes Christians to look upon it similarly. Then shall they find the infinite beyond all comparison with the finite. What is a single penny measured by a world of dollars? though this is not an appropriate comparison since the things compared are both perishable. The suffering of the world is always to be counted as nothing measured by the glorious and eternal possessions yet to be ours. "I entreat you, therefore, beloved brethren," Paul would say, "to fear no sufferings, not even should it be your lot to be slain. For if you are actually joint-heirs, it must be your fortune, a part of your inheritance, to suffer with others. But what is your pain measured by the eternal glory prepared for you and obtained by the sacrifice of your Savior Jesus Christ? It is too insignificant to be contrasted." So Paul makes all earthly suffering infinitely small--a drop, a tiny spark, so to speak; but of yonder hoped-for glory he makes a boundless ocean, an illimitable flame.

8. Why cannot we take his view of the insignificance of our afflictions and the magnitude of the future glory? The extravagance of our conduct is apparent in the fact that but a harsh word uttered by one to his fellow will make the injured one ready to overturn mountains and uproot trees in his resentment. To them who are so unwilling to suffer, Paul's word of encouragement here is wholly unintelligible. Christians are not to conduct themselves in this impatient manner. It ill becomes them to make extravagant complaint and outcry about injustice. "But," you say, "I have truly suffered injustice." Very well, so be it. But why do you make so much of your sufferings and never give a thought to what awaits you in heaven? Why not exalt the future glory also? If you desire to be a Christian, truly it will not do to conduct yourself in this impatient manner. If you must air your grievances, surely you may do it quietly and decorously. 9. In this life it must be otherwise than in the life of glory. If you essay to be a joint-heir with the Lord Jesus Christ and do not suffer with him, to be his brother and are not like unto him, Christ certainly will not at the last day acknowledge you as a brother and fellow-heir. Rather he will ask where are your crown of thorns, your cross, the nails and scourge; whether you have been, as he and his followers ever have from the beginning of time, an abomination to the world. If you cannot qualify in this respect, he cannot regard you as his brother. In short, we must all suffer with the Son of God and be made like unto him, as we shall see later, or we shall not be exalted with him in glory.

Romans 8:31-34 31. What shall we then say to these things? If God be for us, who can be against us? 31. Quid ergo dicemus ad h?c? [271] Si Deus pro nobis, quis contra nos? 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 32. Qui propno Filio non pepercit, sed pro nobis omnibus tradidit, quomodo non etiam cum eo donaret nobis omnia? 33. Who shall lay any thing to the charge of God's elect? It is God that justifieth. 33. Quis intentabit crimina [272] adversus electos Dei? Deus est qui justificat. 34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 34. Quis ille qui condemnet? Christus est qui mortuus est, quin potius etiam suscitatus, qui et in dextera Patris est, qui et intercedit pro nobis. 31. What then, etc. The subject discussed having been sufficiently proved, he now breaks out into exclamations, by which he sets forth the magnanimity with which the faithful ought to be furnished when adversities urge them to despond. And he teaches us in these words that with the paternal favor of God is connected that invincible courage which overcomes all temptations. We indeed know, that judgment is usually formed of the love or of the hatred of God, in no other way than by a view of our present state; hence when things fall out untowardly, sorrow takes possession of our minds, and drives away all confidence and consolation. But Paul loudly exclaims, that a deeper principle ought to be inquired after, and that they reason absurdly who confine themselves to the sad spectacle of our present warfare. I indeed allow, that the scourges of God are in themselves justly deemed to be tokens of God's wrath; but as they are consecrated in Christ, Paul bids the saints to lay hold, above all things, on the paternal love of God, that relying on this shield they may boldly triumph over all evils; for this is a brazen wall to us, so that while God is propitious to us we shall be safe against all dangers. He does not, however, mean, that nothing shall oppose us; but he promises a victory over all kinds of enemies. If God be for us, etc. This is the chief and the only support which can sustain us in every temptation. For except we have God propitious to us, though all things should smile on us, yet no sure confidence can be attained: but, on the other hand, his favor alone is a sufficient solace in every sorrow, a protection sufficiently strong against all the storms of adversities. And on this subject there are many testimonies of Scripture, which show that when the saints rely on the power of God alone, they dare to despise whatever is opposed to them in the world. "When I walk in the midst of the shadow of death, I shall not fear evils, for thou art with me." (Psalm 23:4.) "In the Lord I:trust: what shall flesh do to me." (Psalm 56:11.) "I shall not fear the thousands of the people who beset me." (Psalm 3:6.) For there is no power either under or above the heavens, which can resist the arm of God. Having him then as our defender, we need fear no harm whatever. Hence he alone shows real confidence in God, who being content with his protection, dreads nothing in such a way as to despond; the faithful are doubtless often shaken but are never utterly cast down. In short, the Apostle's object was to show, that the godly soul ought to rely on the inward testimony of the Holy Spirit, and not to depend on outward things. 32. He who has not spared his own son, etc. As it greatly concerns us to be so thoroughly persuaded of the paternal love of God, as to be able to retain our rejoicing on its account, Paul brings forward the price of our redemption in order to prove that God favors us: and doubtless it is a remarkable and clear evidence of inappreciable love, that the Father refused not to bestow his Son for our salvation. And so Paul draws an argument from the greater to the less, that as he had nothing dearer, or more precious, or more excellent than his Son, he will neglect nothing of what he foresees will be profitable to us. [273] This passage ought to remind us of what Christ brings to us, and to awaken us to contemplate his riches; for as he is a pledge of God's infinite love towards us, so he has not been sent to us void of blessings or empty, but filled with all celestial treasures, so that they who possess him may not want anything necessary for their perfect felicity. To deliver up means here to expose to death. 33. Who shall bring an accusation, etc. The first and the chief consolation of the godly in adversities, is to be fully persuaded of the paternal kindness of God; for hence arises the certainty of their salvation, and that calm quietness of the soul through which it comes that adversities are sweetened, or at least the bitterness of sorrow mitigated. Hardly then a more suitable encouragement to patience could be adduced than this, a conviction that God is propitious to us; and hence Paul makes this confidence the main ground of that consolation, by which it behoves the faithful to be strengthened against all evils. And as the salvation of man is first assailed by accusation, and then subverted by condemnation, he in the first place averts the danger of accusation. There is indeed but one God, at whose tribunal we must stand; then there is no room for accusation when he justifies us. The antithetic clauses seem not indeed to be exactly arranged; for the two parts which ought rather to have been set in opposition to each other are these: "Who shall accuse? Christ is he who intercedes:" and then these two might have been connected, "Who shall condemn? God is he who justifies;" for God's absolution answers to condemnation, and Christ's intercession to accusation. But Paul has not without reason made another arrangement, as he was anxious to arm the children of God, as they say, from head to foot, with that confidence which banishes all anxieties and fears. He then more emphatically concludes, that the children of God are not subject to an accusation, because God justifies, than if he had said that Christ is our advocate; for he more fully expresses that the way to a trial is more completely closed up when the judge himself pronounces him wholly exempt from guilt, whom the accuser would bring in as deserving of punishment. There is also a similar reason for the second clause; for he shows that the faithful are very far from being involved in the danger of condemnation, since Christ by expiating their sins has anticipated the judgment of God, and by his intercession not only abolishes death, but also covers our sins in oblivion, so that they come not to an account. The drift of the whole is, that we are not only freed from terror by present remedies, but that God comes to our aid beforehand, that he may better provide for our confidence. But it must be here observed, as we have before reminded you, that to be justified, according to Paul, is to be absolved by the sentence of God, and to be counted just; and it is not difficult to prove this from the present passage, in which he reasons by affirming one thing which nullifies its opposite; for to absolve and to regard persons as guilty, are contrary things. Hence God will allow no accusation against us, because he has absolved us from all sins. The devil no doubt is an accuser of all the godly: the very law of God and their own conscience convict them; but all these prevail nothing with the judge, who justifies them. Therefore no adversary can shake or endanger our salvation. Further, he so mentions the elect, as one who doubted not but that he was of their number; and he knew this, not by special revelation, (as some sophists falsely imagine,) but by a perception (sensu - feeling) common to all the godly. What then is here said of the elect, every one of the godly, according to the example of Paul, may apply to himself; for this doctrine would have been not only frigid, but wholly lifeless had he buried election in the secret purpose of God. But when we know, that there is here designedly set before us what every one of the godly ought to appropriate to himself, there is no doubt but that we are all encouraged to examine our calling, so that we may become assured that we are the children of God. 34. Who is he that condemns? etc. As no one by accusing can prevail, when the judge absolves; so there remains no condemnation, when satisfaction is given to the laws, and the penalty is already paid. Now Christ is he, who, having once for all suffered the punishment due to us, thereby declared that he undertook our cause, in order to deliver us: he then who seeks hereafter to condemn us, must bring back Christ himself to death again. But he has not only died, but also came forth, by a resurrection, as the conqueror of death and triumphed over all its power. He adds still more, -- that he now sits at the right hand of the Father; by which is meant, that he possesses dominion over heaven and earth, and full power and rule over all things, according to what is said in Ephesians 1:20. He teaches us also, that he thus sits, that he may be a perpetual advocate and intercessor in securing our salvation. It hence follows, that when any one seeks to condemn us, he not only seeks to render void the death of Christ, but also contends with that unequalled power with which the Father has honored him, and who with that power conferred on him supreme authority. This so great an assurance; which dares to triumph over the devil, death, sin, and the gates of hell, ought to lodge deep in the hearts of all the godly; for our faith is nothing, except we feel assured that Christ is ours, and that the Father is in him propitious to us. Nothing then can be devised more pestilent and ruinous, than the scholastic dogma respecting the uncertainty of salvation. Who intercedes, etc. It was necessary expressly to add this, lest the Divine majesty of Christ should terrify us. Though, then, from his elevated throne he holds all things in subjection under his feet, yet Paul represents him as a Mediator; whose presence it would be strange for us to dread, since he not only kindly invites us to himself, but also appears an intercessor for us before the Father. But we must not measure this intercession by our carnal judgment; for we must not suppose that he humbly supplicates the Father with bended knees and expanded hands; but as he appears continually, as one who died and rose again, and as his death and resurrection stand in the place of eternal intercession, and have the efficacy of a powerful prayer for reconciling and rendering the Father propitious to us, he is justly said to intercede for us. Footnotes: [271] "Ad h?c," -- pros tauta Wolfius says, that it should be "de his -- of these things;" and Hebrews 4:13, is quoted as an instance, "pros hon hemin ho logos -- of whom we speak." -- Ed. [272] "Quis intentabit crimina -- who shall chapter crimes tis enkalesei kata eklekton Theou -- who shall implead, or bring a charge against the elect of God.?" See Acts 19:38 Many, such as Augustine, Grotius, Locke, Doddridge, and Griesbach, have made the next clause also a question; and also the clauses in the next verse. There is not much difference in the sense, but the passage will thus appear more striking, -- 33. Who will lay a charge against God's elect? God the justifier? 34. Who is he who condemns? Christ who died, or rather who rose again, who is also at God's right hand, and who intercedes for us? What favors this construction is, that the Apostle proceeds in the same strain. -- Ed. [273] Calvin renders charisetai by "donaret;" Capellus more fully, "gratis donabit -- will gratuitously give." Christ himself, and everything that comes with or through him, is a favor freely bestowed, and not what we merit. This shuts out, as Pareus observes, everything as meritorious on the part of man. All is gra…

And--or, "Moreover," or "Now"; noting a transition to a new particular. we know, &c.--The order in the original is more striking: "We know that to them that love God" (compare Co1 2:9; Eph 6:24; Jam 1:12; Jam 2:5) "all things work together for good [even] to them who are the called (rather, 'who are called') according to His (eternal) purpose." Glorious assurance! And this, it seems, was a "household word," a "known" thing, among believers. This working of all things for good is done quite naturally to "them that love God," because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thus to take in good part whatever He sends them, however trying to flesh and blood: and to them who are the called, according to "His purpose," all things do in the same intelligible way "work together for good"; for, even when "He hath His way in the whirlwind," they see "His chariot paved with love" (Sol 3:10). And knowing that it is in pursuance of an eternal "purpose" of love that they have been "called into the fellowship of His Son Jesus Christ" (Co1 1:9), they naturally say within themselves, "It cannot be that He 'of whom, and through whom, and to whom are all things,' should suffer that purpose to be thwarted by anything really adverse to us, or that He should not make all things, dark as well as light, crooked as well as straight, to co-operate to the furtherance and final completion of His high design."

For--as touching this "calling according to his purpose" (Rom 8:28). whom he did foreknow he also did predestinate--foreordain. In what sense are we to take the word "foreknow" here? "Those who He foreknew would repent and believe," say Pelagians of every age and every hue. But this is to thrust into the text what is contrary to the whole spirit, and even letter, of the apostle's teaching (see Rom 9:11; Ti2 1:9). In Rom 11:2, and Psa 1:6, God's "knowledge" of His people cannot be restricted to a mere foresight of future events, or acquaintance with what is passing here below. Does "whom He did foreknow," then, mean "whom He foreordained?" Scarcely, because both "foreknowledge" and "foreordination" are here mentioned, and the one as the cause of the other. It is difficult indeed for our limited minds to distinguish them as states of the Divine Mind towards men; especially since in Act 2:23 "the counsel" is put before "the foreknowledge of God," while in Pe1 1:2 "election" is said to be "according to the foreknowledge of God." But probably God's foreknowledge of His own people means His "peculiar, gracious, complacency in them," while His "predestinating" or "foreordaining" them signifies His fixed purpose, flowing from this, to "save them and call them with an holy calling" (Ti2 1:9). to be conformed to the image of his Son--that is, to be His sons after the pattern, model, or image of His Sonship in our nature. that he might be the first-born among many brethren--"The First-born," the Son by nature; His "many brethren," sons by adoption: He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men ready to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His likeness: He "the First-born from the dead"; they "that sleep in Jesus," to be in due time "brought with Him"; "The First-born," now "crowned with glory and honor"; His "many brethren," "when He shall appear, to be like Him, for they shall see Him as He is."

Moreover--"And," or "Now"; explanatory of Rom 8:29 --In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus whom he did predestinate, them he also called--The word "called" (as HODGE and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in Mat 20:16; Mat 22:14). It always means "internally, effectually, savingly called." It denotes the first great step in personal salvation and answers to "conversion." Only the word conversion expresses the change of character which then takes place, whereas this "calling" expresses the divine authorship of the change, and the sovereign power by which we are summoned, Matthew-like, Zaccheus-like, out of our old, wretched, perishing condition, into a new, safe, blessed life. and whom he called--thus. them he also justified--brought into the definite state of reconciliation already so fully described. and whom he justified, them he also glorified--brought to final glory (Rom 8:17-18). Noble climax, and so rhythmically expressed! And all this is viewed as past; because, starting from the past decree of "predestination to be conformed to the image of God's Son" of which the other steps are but the successive unfoldings--all is beheld as one entire, eternally completed salvation.

What shall we then say to these things?--"We can no farther go, think, wish" [BENGEL]. This whole passage, to Rom 8:34, and even to the end of the chapter, strikes all thoughtful interpreters and readers, as transcending almost every thing in language, while OLSHAUSEN notices the "profound and colossal" character of the thought. If God be for us, who can be against us?--If God be resolved and engaged to bring us through, all our enemies must be His; and "Who would set the briers and thorns against Him in battle? He would go through them. He would burn them together" (Isa 27:4). What strong consolation is here! Nay, but the great Pledge of all has already been given; for,

He--rather, "He surely." (It is a pity to lose the emphatic particle of the original). that spared not--"withheld not," "kept not back." This expressive phrase, as well as the whole thought, is suggested by Gen 22:12, where Jehovah's touching commendation of Abraham's conduct regarding his son Isaac seems designed to furnish something like a glimpse into the spirit of His own act in surrendering His own Son. "Take now (said the Lord to Abraham) thy son, thine only, whom thou lovest, and . . . offer him for a burnt offering" (Gen 22:2); and only when Abraham had all but performed that loftiest act of self-sacrifice, the Lord interposed, saying, "Now I know that thou fearest God, seeing thou HAST NOT WITHHELD THY SON, THINE ONLY SON, from Me." In the light of this incident, then, and of this language, our apostle can mean to convey nothing less than this, that in "not sparing His own Son, but delivering Him up," or surrendering Him, God exercised, in His Paternal character, a mysterious act of Self-sacrifice, which, though involving none of the pain and none of the loss which are inseparable from the very idea of self-sacrifice on our part, was not less real, but, on the contrary, as far transcended any such acts of ours as His nature is above the creature's. But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on Joh 5:18), which He in reply forthwith proceeded, not to disown, but to illustrate and confirm. Understand Christ's Sonship thus, and the language of Scripture regarding it is intelligible and harmonious; but take it to be an artificial relationship, ascribed to Him in virtue either of His miraculous birth, or His resurrection from the dead, or the grandeur of His works, or all of these together--and the passages which speak of it neither explain of themselves nor harmonize with each other. delivered him up--not to death merely (as many take it), for that is too narrow an idea here, but "surrendered Him" in the most comprehensive sense; compare Joh 3:16, "God so loved the world that He GAVE His only-begotten Son." for us all--that is, for all believers alike; as nearly every good interpreter admits must be the meaning here. how shall he not--how can we conceive that He should not. with him also--rather, "also with Him." (The word "also" is often so placed in our version as to obscure the sense; see on Heb 12:1). freely give us all things?--all other gifts being not only immeasurably less than this Gift of gifts, but virtually included in it.

Who shall lay anything to the charge of--or, "bring any charge against." God's elect?--the first place in this Epistle where believers are styled "the elect." In what sense this is meant will appear in next chapter.

yea rather, that is risen again--to make good the purposes of His death. Here, as in some other cases, the apostle delightfully corrects himself (see Gal 4:9; and see on Rom 1:12); not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of Himself"--which though precious to us was to Him of unmingled bitterness--it was incomparably more delightful to think that He was again alive, and living to see to the efficacy of His death in our behalf. who is even--"also" at the right hand of God--The right hand of the king was anciently the seat of honor (compare Sa1 20:25; Kg1 2:19; Psa 45:9), and denoted participation in the royal power and glory (Mat 20:21). The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God--predicted in Psa 110:1, and historically referred to in Mar 16:19; Act 2:33; Act 7:56; Eph 1:20; Col 3:1; Pe1 3:22; Rev 3:21 --signifies the glory of the exalted Son of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power" (Mat 26:64), and "sitting on the right hand of the Majesty on high" (Heb 1:3) [PHILIPPI]. who also maketh intercession for us--using all His boundless interest with God in our behalf. This is the top of the climax. "His Session at God's right hand denotes His power to save us; His Intercession, His will to do it" [BENGEL]. But how are we to conceive of this intercession? Not certainly as of one pleading "on bended knees and with outstretched arms," to use the expressive language of CALVIN. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually operative [THOLUCK], or merely to show the fervor and vehemence of His love for us [CHRYSOSTOM]. It cannot be taken to mean less than this: that the glorified Redeemer, conscious of His claims, expressly signifies His will that the efficacy of His death should be made good to the uttermost, and signifies it in some such royal style as we find Him employing in that wonderful Intercessory Prayer which He spoke as from within the veil (see on Joh 17:11-12): "Father, I WILL that they also whom Thou hast given Me be with Me where I am" (see on Joh 17:24). But in what form this will is expressed is as undiscoverable as it is unimportant.

And we know that all things work together for good,.... There is a temporal good, and a spiritual good, and an eternal one. Temporal good is what the men of the world are seeking after, and generally have the greatest share of, and the saints the least; and yet they have as much as is needful for them, and what they have, they have with a blessing; and even sometimes afflictions work for the temporal good of God's children: spiritual good lies in a lively exercise of grace and a conformity of the soul to God; and is what the men of the world least regard, and the saints most; and sometimes afflictions issue in this sort of good, as they do also in eternal good, for they work for us an exceeding weight of glory: by "all things" may be meant, all beings good and bad: all good beings eternal or created: eternal, as Jehovah the Father, all his perfections, purposes, promises, provisions, and performances; Jehovah the Son, as the mighty God, and as Mediator, all that he is in himself, all that he has in himself, all that he has done, or is doing, all his titles, characters, and relations; Jehovah the Spirit, in his person, offices, and operations; these all have worked together in the council of peace, in the covenant of grace, and in redemption; and they do work together in sanctification, and so they will in glorification, and that for the good of the saints: all created ones, as good angels, good magistrates, good ministers of the Gospel: all evil beings, as devils, persecuting magistrates, heretics, and false teachers: all things, good and bad: all good things, outward peace and prosperity, external gifts, the ministry of the word, the administration of ordinances, church censures, admonitions, and excommunications; all evil things, sin the evil of evils: original sin, or the fall of Adam, which contains all other sins in it, was attended with aggravating circumstances, and followed with dismal consequences, yet has been overruled for good; hereby a Saviour became necessary, who was sent, came, and wrought out salvation; has brought in a better righteousness than Adam lost; entitled his people to a better life than his was, and makes them partakers of the riches both of grace and glory: actual sin, inward or outward; indwelling sin; which is made use of, when discovered, to abate pride, to lead to an entire dependence on Christ, to teach saints to be less censorious, to depend on the power and grace of God to keep them, and to wean them from this world, and to make them desirous of another, where they shall be free from it; outward sins, of others, or their own; the sins of others, of wicked men, which observed, raise an indignation in the saints against sin, and a concern for God's glory, and to look into their own hearts and ways, and admire the grace of God to them, that this is not their case; of good men, which are recorded, and may be observed, not for example and encouragement in sin, but for admonition, and to encourage faith and hope under a sense of it; of their own, for humiliation, which issues in weakening the power of sin in themselves, and the strengthening of the graces of others: but from all this it does not follow, that God is the author of sin, only that he overrules it to wise and gracious purposes; nor should any take encouragement to sin, to do evil that good may come; nor is sin itself a real good; nor is it to be said that it does no hurt; for though it cannot hinder the everlasting salvation of God's people, it does a great deal of hurt to their peace and comfort; and that it is made to work in any form or shape for good, is not owing to its own nature and influence, which is malignant enough, but to the unbounded power and unsearchable wisdom of God: all evils or afflictions, spiritual and temporal, work together for good; all spiritual ones, such as the temptations of Satan, which are made useful for humiliation, for the trial of grace, to show us our weakness, our need of Christ, and to conform us to him, and also to excite to prayer and watchfulness; the hidings of God's face, which make his presence the more prized when enjoyed, and the more desirable. Temporal afflictions, afflictions in body, name, or estate, nay even death itself, all work together for the good of God's people. The Jews tell us of one Nahum, the man Gamzu, who, they say, was (k) so called, because of everything that happened to him he used to say, , "Gam zu letobah", "this is also for good": and they give instances of several misfortunes which befell him, upon which account he used these words, and how they proved in the issue to his advantage: agreeably to this is the advice given by them, "for ever (say they (l)) let a man be used to say, all that the Lord does, , "he does for good".'' Now that all things do work together for good, the saints "know", and are firmly persuaded of; both from the word and promises of God, and from the instances of Jacob, Joseph, Job, and others, and also from their own experience: and it is to be observed, that it is not said that all things "have" worked together, and so they may again, or that they "shall" work together, but all things work together for good; they "now" work together, they are always working together, whether it can be observed or not: prosperity and adversity, whether in things temporal or spiritual, work "together", and make an intricate woven work in providence and grace; which will be viewed with admiration another day: one copy reads, "God works together", or "causes all things to work together for good"; and so the Ethiopic version, "we know that God helps them that love him, to every good thing": and to this agrees the Syriac version, "we know that to them that love God, he in everything helps them to good"; and certain it is, that God is the efficient cause, that makes all things work together for his people's good. The persons to whom all things work together for good, are described as such that love God; a character, which does not agree with all the sons and daughters of Adam: love to God is not naturally in men; it is wrought in the soul in regeneration, and is an evidence of it; it grows up with faith, which works by it; without it, a profession of religion is vain; and where it is once wrought, it lasts for ever; it ought to be superlative and universal, constant, warm and ardent, hearty and sincere: such who have it, show it by a desire to be like to God, and therefore imitate him, by making his glory the supreme end of their actions; by being careful not to offend him; by delighting in his presence, in his people, word, ordinances, ways, and worship; and by undervaluing the world, and all things in it, in comparison of him; who is to be loved for the perfections of his being, the characters and relations he stands in and bears to his people, and on account of the love with which he has loved them, and which is indeed the spring and source of theirs. They are further described, as such who are the called according to his purpose. The called of God and of Jesus Christ; not to any office, or by the external ministry of the word only, but by special grace; from darkness to light, from bondage to liberty, from the company of sinful men to fellowship with Christ, from a trust in their own righteousness to a dependence on his, to grace here, and glory hereafter; which is done according to the purpose of God: the persons called are fixed upon by God; none are called but whom God purposed to call; those who are called can assign no other reason of it than the will of God; and no other reason but that can be given why others are not called; the time when, the place where, the means whereby persons are called, are all settled and determined by the will, and according to the purpose of God. (k) T. Bab. Taanith, fol. 21. 1. Sanhedrin, fol. 108. 2. Cosri, fol. 151. 1.((l) T. Bab. Beracot, fol. 60. 2.

For whom he did foreknow,.... The foreknowledge of God here, does not intend his prescience of all things future; by which he foreknows and foretells things to come, and which distinguishes him from all other gods; and is so called, not with respect to himself, with whom all things are present, but with respect to us, and which is eternal, universal, certain, and infallible; for in this sense he foreknows all men, and if this was the meaning here, then all men would be predestinated, conformed to the image of Christ, called by grace, justified and glorified; whereas they are a special people, whom God has foreknown: nor is this foreknowledge to be understood of any provision or foresight of the good works, holiness, faith, and perseverance of men therein, upon which God predestinates them to happiness; since this would make something out of God, and not his good pleasure, the cause of predestination; which was done before, and without any consideration of good or evil, and is entirely owing to the free grace of God, and is the ground and foundation of good works, faith, holiness, and perseverance in them: but this regards the everlasting love of God to his own people, his delight in them, and approbation of them; in this sense he knew them, he foreknew them from everlasting, affectionately loved them, and took infinite delight and pleasure in them; and this is the foundation of their predestination and election, of their conformity to Christ, of their calling, justification, and glorification: for these he also did predestinate to be conformed to the image of his Son; having perfect, distinct, special knowledge of them, joined with love to them, he predetermined, or fore-appointed them in his eternal mind, in his everlasting and unchangeable purposes and decrees to this end, conformity to the image of Christ; which is not to be understood of the Spirit of Christ: God's elect indeed are chosen to be holy, and through sanctification of the Spirit, but are never said to be conformed, made like to the Spirit, nor is the Spirit ever called the image of Christ; but this designs either likeness to Christ as the Son of God, or conformity to him in his human nature. There is indeed a great disparity between the sonship of Christ, and of the saints; he is the eternal and natural Son of God, he is the one and only begotten Son, they are adopted ones, yet in some things there is a likeness; as he is the Son of God, so are they the sons of God, though not in the same sense; as he is a beloved Son, so are they; as he is the firstborn with respect them, they are the firstborn with respect to angels; as he has an inheritance, so have they; moreover, he has a very great concern in their sonship; the predestination of them to it is by him; the blessing itself is founded on union to him, on their conjugal relation to him, and his assumption of their nature; it comes to them through his redemption, and is actually bestowed on them by him; and this conformity to Christ as sons, will mere fully appear hereafter, when they shall be like him, and see him as he is: or this may be understood of the saints' conformity to Christ in his human nature, both here and hereafter: here in holiness; the image of God was in in his first creation, this is defaced by sin; and in regeneration, the image of Christ is stamped, his grace is wrought in them, his Spirit is put into them, to enable them to walk in him, and after him: this will be complete hereafter, and will consist in perfect holiness, being freed from the very being, as well as the power and guilt of sin; in perfect knowledge of everything that will tend to their happiness; and in glory like to Christ, both in soul and body: that he might be the firstborn among many brethren; the persons among whom Christ is the firstborn are described by their relation, "brethren"; to one another, being related to the same Father, regenerated by the same grace, taken into the same family, and heirs of the same glory; and to Christ, which relation, as brethren to him, is not merely founded on his incarnation, but in their adoption; and which is evidenced by their regeneration, and doing the will of his Father; an which relation he owns, and is not ashamed of: they are also described by their number, "many"; for though they are but few, when compared with the world; yet they are many, a large number, considered by themselves; and among these, Christ is the "firstborn"; he is the firstborn of God, the begotten of the Father, he is the first begotten, and as such he is the only begotten; he is the firstborn of Mary, she had none before him, and he is the only one that ever was born in the manner he was; he is the first begotten from the dead, his resurrection is called a begetting, and he was the first in time that rose from the dead by his own power, and to an immortal life, and the first in causality and dignity. Christ is the firstborn with respect to all creatures in general; he was begotten of the Father before all creatures were; he is the first cause of them all, the governor, basis, and support of them: and he is the firstborn with respect to the saints; who are of the same nature with him, are made partakers of the divine nature, are sons in the same family, though not in the same class of sonship: moreover, this character may regard not so much birth as privilege which belongs to Christ as Mediator; who, as the firstborn had, has the blessing, the government, the priesthood, and the inheritance; all which is owing to, and is one end of divine predestination. The Cabalistic (m) writers among the Jews give the name of "firstborn" to the second Sephira, number, or person, "Wisdom", which answers to the Son of God. (m) Vid. Cabala Denudata, par. 1. p. 200. & par. 2. p. 7.

Moreover, whom he did predestinate,.... Not to sufferings, which are not expressed nor designed, but to grace and glory after mentioned. This predestination is of particular persons, who, in consequence of it, are called, justified, and glorified; it is the effect of divine grace, and entirely owing to it; it is the source of all the other blessings of grace, and is therefore placed at the head of them, and secures them all: them he also called; not to afflictions: many may be called to afflictions, and endure them, who are neither justified nor glorified; besides, the people of God, though they meet with many afflictions, between their call to eternal glory, and their enjoyment of it, yet they are not so much called to afflictions, as to patience under them: their call is of grace, by special grace, to peculiar blessings of grace, and to a kingdom and glory; and this their calling is secured by predestination, and connected with glorification: and whom he called, them he also justified; the meaning of which is, not that he approved of them as sincere and faithful, on account of their faith and patience in sufferings; for neither of their sufferings, nor of their faith and patience in them, is there the least mention in the passage; nor can any instance be produced of the use of the word "justified" in this epistle, or elsewhere in this sense: but the meaning is, that such persons whom God predestinates and calls, he makes them righteous by the imputation of the righteousness of his Son unto them; which is unto all, and upon all them that believe; by which they are justified before God, and in their own consciences, from all sin, and so secured from all wrath and condemnation; wherefore glorification stands inseparably connected with it: and whom he justified, them he also glorified; which is not meant of being made glorious under sufferings; nor of being made glorious by the extraordinary gifts of the Spirit; for the word is never used in this sense, nor is God ever said to glorify his people in this way; and the apostle is speaking of the saints in general, and not of particular ones: if this was the sense, none would be predestinated, called, and justified, but such who have the extraordinary gifts of the Spirit; and none would have the extraordinary gifts of the Spirit, but such persons; whereas many have had these, and yet no interest in the grace of God, and everlasting happiness: but eternal glory is here meant, which is what the apostle had been speaking of in the context; is what the elect are predestinated and called unto; and which their justification gives them a right and title to; and will consist in a likeness to Christ, in communion with him, in an everlasting vision of him, and in a freedom from all that is evil, and in an enjoyment of all that is good; and so the great end of predestinating grace will be answered in them mentioned in the foregoing verse: now this glorification may be said to be already done, with respect to that part of God's elect, who are in heaven, inheriting the promises; and is in some sense true also of that part of them which is on earth, who are called and justified; being made glorious within by the grace of Christ, and arrayed and adorned with the glorious robe of his righteousness; by the one they have a meetness, and by the other a right to eternal glory; of which this grace they have received is the beginning, pledge, and earnest: besides, they are already glorified in Christ, their head and representative, and in the view of God, and with respect to the certainty of it, it being prepared and made ready for them, is in the hands of Christ for them, and is insured to their faith and hope. It is an observation of a Jewish writer (n), "that a thing , "which is decreed to be", is spoken of in the past tense:'' this is the Scripture style concerning things decreed, and such is the glorification of all God's elect. (n) Aben Ezra, in Jon. ii. 2.

What shall we then say to these things? &c. Either to these afflictions, shall we murmur and repine at them? no, since they work together for our good, and are not to be compared with our future glory, which is certain; for if we suffer with, and for Christ, we shall be glorified together: or to these blessings just now mentioned, as the foreknowledge of God, divine predestination, effectual calling, free justification, and eternal glorification, what can be said to these? nothing can be added to them, they are a complete set of blessings, wanting nothing; nor can the greatness of them be fully expressed, or the freeness of God's grace displayed in them, sufficiently declared: what remains for us to do, but to be thankful for them, and glory in them? or what can be said "against" them? nothing at all, they cannot be contradicted or gainsaid; they are true and faithful sayings; they can never be made void, and of no effect, by hell or earth; nor ought our unbelieving hearts to have anything to say against interest in them: or what is to be said, or inferred "from" them? why, the free, sovereign, unchangeable, and everlasting love of God, in providing and bestowing such benefits; and the certainty of salvation, which is infallibly secured hereby: if God be for us; or, "seeing he is for us", has an affection for us, which appears from the gift of himself, Son, and Spirit, and all the blessings of grace and glory; and is on our side: as that he is on the side of his people, is evident from his preservation of them from the evils of the world and their own corruptions; from the supports he gives them under afflictions and temptations; from his carrying on the work of grace upon them, notwithstanding all the opposition made unto it; and from their safety and security they enjoy by him, notwithstanding the power of their enemies; he is so for them, and on their side, as that he will certainly save them. This he has determined to do, he has sent his Son to obtain salvation for them, his Spirit to apply it to them, and keeps them by his power to the full enjoyment of it: and since this is the case, who can be against us? none can be against them. There are some that cannot possibly be against them; if Jehovah the Father is not against them, the Son cannot be against them, nor the Spirit; good angels cannot be against them, so far from it, that they rejoice at their good, minister to them, and are a guard about them; the law cannot be against them, because it is fulfilled in them; nor justice, because it is satisfied, and all its demands answered: and though there may be some who may be against them, and oppose themselves to them, yet their opposition is to no purpose; they will never prevail over them to their ruin and destruction; as neither sin, nor Satan, nor the world, nor death itself.

He that spared not his own Son,.... It is said that God spared not the angels that sinned, nor the old world, which was full of violence, nor Sodom and Gomorrah, whose wickedness was great, nor the Egyptians and their firstborn, refusing to let Israel go, nor the Israelites themselves, when they transgressed his laws, nor wicked men hardened in sin; all which is not to be wondered at; but that he should not spare "his own Son", his proper Son, of the same nature with him, and equal to him, the Son of his love, and who never sinned against him, is very amazing: he spares many of the sons of men in a providential way, and in a way of grace, but he did not spare his own Son, or abate him anything in any respect, what was agreed upon between them, with regard to the salvation of his people; as appears by his assuming human nature, with all its weaknesses and infirmities; by his having laid on him all the iniquities of his people, and all the punishment due unto them he inflicted on him, without the least abatement; and by his sufferings not being deferred at all, beyond the appointed time; when full satisfaction for all their sins were demanded, the whole payment of their debts to the uttermost farthing insisted on, and all done according to the utmost strictness of divine justice: and which was not out of any disaffection to him; nor because he himself deserved such treatment; but because of the counsel, purpose, and promise of God, that his law and justice might be fully satisfied, and his people completely saved: moreover, the sense of the phrase may be learnt from the use of it in the Septuagint version of Genesis 22:12, "thou hast not withheld thy Son, thine only Son from me", which that renders , "thou hast not spared thy beloved Son for me": so God did not spare his Son, because he did not withhold him: but delivered him up for us all. That is, God the Father delivered him, according to his determinate counsel and foreknowledge, into the hands of wicked men; into the hands of justice, and to death itself; not for all men, for to all men he does not give Christ, and all things freely with him, nor are all delivered from condemnation and death by him; wherefore if he was delivered up for all men, he must be delivered up in vain for some; but for "us all", or "all us", whom he foreknew, predestinated, called, justified, and glorified; and not merely as a martyr, or by way of example only, and for their good, but as their surety and substitute, in their room and stead: wherefore how shall he not with him freely give us all things? Christ is God's free gift to his elect; he is given to be a covenant to them, an head over them, a Saviour of them, and as the bread of life for them to live upon: he is freely given; God could never have been compelled to have given him; Christ could never have been merited by them; nothing that they could give or do could have laid him under obligation to have bestowed him on them; yea, such were the persons, and such their characters, for whom he delivered him up, that he might have justly stirred up all his wrath against them; and yet such was his grace, that he has given his own Son unto them; and not him alone, but "all things" with him: all temporal good things, needful and convenient; all spiritual blessings, a justifying righteousness, pardon of sin, sanctifying grace, adoption, and eternal life: and all "freely", in a sovereign way, according to his own good will and pleasure, without any obligation or compulsion; not grudgingly nor niggardly, but cheerfully and bountifully, absolutely, and without any conditions; for he is not moved thereunto by anything in them, or performed by them.

Who shall lay anything to the charge of God's elect?.... The elect of God are a certain select number of persons, whom he has so loved, as of his sovereign good will and pleasure, to choose in Christ before the foundation of the world, unto eternal life and salvation, by certain ways and means of his own appointing, as sanctification and faith, so that they are peculiarly his: but are these persons chargeable with nothing criminal? yes, with Adam's sin; with a want of original righteousness; with multitudes of sins before conversion, some of them with very great ones; and all, even after conversion, with frequent infirmities and backslidings: and will none rise up and exhibit charges of this nature against them? yes, even now, they very often bring charges against themselves; they are very apt to charge one another; Satan, the accuser of the brethren, lays many things to their charge very frequently, and so do the men of the world; but all these charges avail nothing, since none of the divine persons, Father, Son, and Spirit, lay anything against them: not God the Father, for it is God that justifieth; he against whom sin is committed, who is the lawgiver, and the righteous judge, justifies them from every charge; not by teaching them the way of justification, nor by infusing righteousness into them, or on account of any works of righteousness done by them, but by pronouncing them righteous through the imputation of the righteousness of his Son unto them: observe, that "God's elect", as such, are the objects of justification; which proves the eternity of it; the speciality of it as belonging to particular persons, and the everlasting security and continuance of it.

Who is he that condemneth,.... That is, the elect of God: all mankind are deserving of condemnation, and are under the sentence of it, as in Adam; some are foreordained to condemnation; all in final impenitence and unbelief, are condemned already; and the whole world of the ungodly will be condemned at the last day; but none of God's elect are, or shall be condemned: for they are loved with an everlasting love; they are chosen unto salvation; they are in Christ, where there is no condemnation; they are brought to believe in him, and by him are justified from all sin, and so are secure from condemnation. They are indeed deserving of it as others, considered in themselves; and are under the sentence of it, as in Adam, with the rest of mankind; and in their own apprehensions, when convinced of sin, righteousness, and judgment. And are there none that will condemn them? yes, their own hearts often condemn them; they are very forward to condemn one another; the world condemns them, and so does the god of it: but neither Father, Son, nor Spirit, will condemn them; not the Father, for he justifies; nor the Son, for it is Christ that died: that he died is certain; the death he died was the death of the cross; the persons he died for were God's elect; the reason of his dying for them was to make atonement for their sins; this came to pass through his substitution in their room and stead; this death of his was but once, yet of an eternal efficacy, and so a full security of them from all condemnation: for sin, the cause of condemnation, was removed by it; the condemnation itself was bore by Christ in their stead; the law and justice of God were satisfied by it; pardon of sin was procured by his blood; and complete justification obtained by his active and passive obedience; all which is confirmed by his resurrection, session at God's right hand, and intercession: wherefore it is added, yea, rather that is risen again. As the death, so the resurrection of Christ, is the security of God's elect from condemnation; inasmuch as Christ rose again, as a conqueror over death, and over sin, the sting of death, and over Satan, who had the power of death; and also as a surety, having given satisfaction to law and justice: he engaged as a surety for his people; God in justice, and according to his righteous law, dealt with him, and by him as such; he satisfied both, and therefore was set free by them; hence neither law nor justice can condemn; besides he rose again as a common person, head and representative of his people, and for their justification: he first stood charged with all their sins, which by his Father, and with his own consent, were imputed to him; he was condemned and suffered death for them; when he rose from the dead, he was justified and acquitted from them all; and all his people were justified in him, and with him: yea, the resurrection of Christ is rather a greater security from condemnation, than his death; Christ's death expiated sin, but his resurrection brought in the everlasting righteousness; notwithstanding Christ's death, had he not risen again, we should have been in our sins, and so liable to condemnation; Christ's dying showed that he was arrested and condemned, but his resurrection shows that he is discharged, and we in him: who is even at the right hand of God. The ascension of Christ, his entrance into heaven, and session at the right hand of God, are also a very considerable security of God's elect from condemnation; for when he ascended from earth to heaven in human nature, accompanied by angels, of which they and his disciples were witnesses, he led captivity captive, or triumphed over those that led his people captive, as sin, Satan, the law, death, and every other enemy of theirs; he entered into heaven to prepare it for them, to take possession of it in their name, to appear in the presence of God for them, and as having obtained the eternal redemption of them, where he was received with a welcome, as the surety and head of the chosen ones, and then sat down at the right hand of God; which shows that he had done his work, and to satisfaction, is advanced above all, power is given to him, all things are put under him, and he is head over all things to the church: and since he is at the right hand of God, as an advocate and intercessor for his people, it will be to no purpose, and of no avail, that Satan, or any other enemy, is at their right hand to resist them: who also maketh intercession for us; which is done, not by vocal prayer, as in the days of his flesh on earth; or as supplicating an angry judge; or as controverting: a point in the court of heaven; but by the appearance of his person for us, by the presentation of his sacrifice, by offering up the prayers and praises of his people, by declaring it as his will, that such and such blessings be bestowed upon them, and by seeing to it, that the benefits of his death are applied to those, for whom they were designed; which intercession of Christ proceeds upon the foot of a satisfaction made; it always continues, and is ever prevalent, and so has a considerable influence to secure from condemnation. The apostle, in this verse, seems to have in view a passage in Job 34:29; which the Septuagint render, "and he gives peace, and who is he that condemneth?"

The apostle closes this excellent discourse upon the privileges of believers with a holy triumph, in the name of all the saints. Having largely set forth the mystery of God's love to us in Christ, and the exceedingly great and precious privileges we enjoy by him, he concludes like an orator: What shall we then say to these things? What use shall we make of all that has been said? He speaks as one amazed and swallowed up with the contemplation and admiration of it, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things the less we wonder at them; but the further we are led into an acquaintance with gospel mysteries the more we are affected with the admiration of them. If Paul was at a loss what to say to these things, no marvel if we be. And what does he say? Why, if ever Paul rode in a triumphant chariot on this side of heaven, here it was: with such a holy height and bravery of spirit, with such a fluency and copiousness of expression, does he here comfort himself and all the people of God, upon the consideration of these privileges. In general, he here makes a challenge, throws down the gauntlet, as it were, dares all the enemies of the saints to do their worst: If God be for us, who can be against us? The ground of the challenge is God's being for us; in this he sums up all our privileges. This includes all, that God is for us; not only reconciled to us, and so not against us, but in covenant with us, and so engaged for us - all his attributes for us, his promises for us. All that he is, and has, and does, is for his people. He performs all things for them. He is for them, even when he seems to act against them. And, if so, who can be against us, so as to prevail against us, so as to hinder our happiness? Be they ever so great and strong, ever so many, ever so might, ever so malicious, what can they do? While God is for us, and we keep in his love, we may with a holy boldness defy all the powers of darkness. Let Satan do his worst, he is chained; let the world do its worst, it is conquered: principalities and powers are spoiled and disarmed, and triumphed over, in the cross of Christ. Who then dares fight against us, while God himself is fighting for us? And this we say to these things, this is the inference we draw from these premises. More particularly. I. We have supplies ready in all our wants (Rom 8:32): He that spared, etc. Who can be against us, to strip us, to deprive us of our comforts? Who can cut off our streams, while we have a fountain to go to? 1. Observe what God has done for us, on which our hopes are built: He spared not his own Son. When he was to undertake our salvation, the Father was willing to part with him, did not think him too precious a gift to bestow for the salvation of poor souls; now we may know that he loves us, in that he hath not withheld his Son, his own Son, his only Son, from us, as he said of Abraham, Gen 22:12. If nothing less will save man, rather than man shall perish let him go, though it were out of his bosom. Thus did he deliver him up for us all, that is, for all the elect; for us all, not only for our good, but in our stead, as a sacrifice of atonement to be a propitiation for sin. When he had undertaken it, he did not spare him. Though he was his own Son, yet, being made sin for us, it pleased the Lord to bruise him. Ouk epheisato - he did not abate him a farthing of that great debt, but charged it home. Awake, O sword. He did not spare his own Son that served him, that he might spare us, though we have done him so much disservice. 2. What we may therefore expect he will do: He will with him freely give us all things. (1.) It is implied that he will give us Christ, for other things are bestowed with him: not only with him given for us, but with him given to us. He that put himself to so much charge to make the purchase for us surely will not hesitate at making the application to us. (2.) He will with him freely give us all things, all things that he sees to be needful and necessary for us, all good things, and more we should not desire, Psa 34:10. And Infinite Wisdom shall be the judge whether it be good for us and needful for us or no. Freely give - freely, without reluctancy; he is ready to give, meets us with his favours; - and freely, without recompence, without money, and without price. How shall he not? Can it be imagined that he should do the greater and not do the less? that he should give so great a gift for us when we were enemies, and should deny us any good thing, now that through him we are friends and children? Thus may we by faith argue against our fears of want. he that hath prepared a crown and kingdom for us will be sure to give us enough to bear our charges in the way to it. He that hath designed us for the inheritance of sons when we come to age will not let us want necessaries in the mean time. II. We have an answer ready to all accusations and a security against all condemnations (Rom 8:33, Rom 8:34): Who shall lay any thing? Doth the law accuse them? Do their own consciences accuse them? Is the devil, the accuser of the brethren, accusing them before our God day and night? This is enough to answer all those accusations, It is God that justifieth. Men may justify themselves, as the Pharisees did, and yet the accusations may be in full force against them; but, if God justifies, this answers all. He is the judge, the king, the party offended, and his judgment is according to truth, and sooner or later all the world will be brought to be of his mind; so that we may challenge all our accusers to come and put in their charge. This overthrows them all; it is God, the righteous faithful God, that justifieth. Who is he that condemneth? Though they cannot make good the charge yet they will be ready to condemn; but we have a plea ready to move in arrest of judgment, a plea which cannot be overruled. It is Christ that died, etc. It is by virtue of our interest in Christ, our relation to him, and our union with him, that we are thus secured. 1. His death: It is Christ that died. By the merit of his death he paid our debt; and the surety's payment is a good plea to an action of debt. It is Christ, an able all-sufficient Saviour. 2. His resurrection: Yea, rather, that has risen again. This is a much greater encouragement, for it is a convincing evidence that divine justice was satisfied by the merit of his death. His resurrection was his acquittance, it was a legal discharge. Therefore the apostle mentions it with a yea, rather. If he had died, and not risen again, we had been where we were. 3. His sitting at the right hand of God: He is even at the right hand of God - a further evidence that he has done his work, and a mighty encouragement to us in reference to all accusations, that we have a friend, such a friend, in court. At the right hand of God, which denotes that he is ready there - always at hand; and that he is ruling there - all power is given to him. Our friend is himself the judge. 4. The intercession which he makes there. He is there, not unconcerned about us, not forgetful of us, but making intercession. He is agent for us there, an advocate for us, to answer all accusations, to put in our plea, and to prosecute it with effect, to appear for us and to present our petitions. And is not this abundant matter for comfort? What shall we say to these things? Is this the manner of men, O Lord God? What room is left for doubting and disquietment? Why art thou cast down, O my soul? Some understand the accusation and condemnation here spoken of of that which the suffering saints met with from men. The primitive Christians had many black crimes laid to their charge - heresy, sedition, rebellion, and what not? For these the ruling powers condemned them: "But no matter for that" (says the apostle); "while we stand right at God's bar it is of no great moment how we stand at men's. To all the hard censures, the malicious calumnies, and the unjust and unrighteous sentences of men, we may with comfort oppose our justification before God through Christ Jesus as that which doth abundantly countervail," Co1 4:3, Co1 4:4. III. We have good assurance of our preservation and continuance in this blessed state, Rom 8:35, to the end. The fears of the saints lest they should lose their hold of Christ are often very discouraging and disquieting, and create them a great deal of disturbance; but here is that which may silence their fears, and still such storms, that nothing can separate them. We have here from the apostle, 1. A daring challenge to all the enemies of the saints to separate them, if they could, from the love of Christ. Who shall? None shall, Rom 8:35-37. God having manifested his love in giving his own Son for us, and not hesitating at that, can we imagine that any thing else should divert or dissolve that love? Observe here, (1.) The present calamities of Christ's beloved ones supposed - that they meet with tribulation on all hands, are in distress, know not which way to look for any succour and relief in this world, are followed with persecution from an angry malicious world that always hated those whom Christ loved, pinched with famine, and starved with nakedness, when stripped of all creature-comforts, exposed to the greatest perils, the sword of the magistrate drawn against them, ready to be sheathed in their bowels, bathed in their blood. Can a case be supposed more black and dismal? It is illustrated (Rom 8:36) by a passage quoted from Psa 44:22, For thy sake we are killed all the day long, which intimates that we are not to think strange, no not concerning the fiery bloody trial. We see the Old Testament saints had the same lot; so persecuted they the prophets that were before us. Killed all the day long, that is, continually exposed to and expecting the fatal stroke. There is still every day, and all the day long, one or other of the people of God bleeding and dying under the rage of persecuting enemies. Accounted as sheep for the slaughter; they make no more of killing a Christian than of butchering a sheep. Sheep are killed, not because they are hurtful while they live, but because they are useful when they are dead. They kill the Christians to please themselves, to be food to their malice. They eat up my people as they eat bread, Psa 14:4. (2.) The inability of all these things to separate us from the love of Christ. Shall they, can they, do it? No, by no means. All this will not cut the bond of love and friendship that is between Christ and true believers. [1.] Christ doth not, will not, love us the less for all this. All these troubles are very consistent with the strong and constant love of the Lord Jesus. They are neither a cause nor an evidence of the abatement of his love. When Paul was whipped, and beaten, and imprisoned, and stoned, did Christ love him ever the less? Were his favours intermitted? his smiles any whit suspended? his visits more shy? By no means, but the contrary. These things separate us from the love of other friends. When Paul was brought before Nero all men forsook him, but then the Lord stood by him, Ti2 4:16, Ti2 4:17. Whatever persecuting enemies may rob us of, they cannot rob us of the love of Christ, they cannot intercept his love-tokens, they cannot interrupt nor exclude his visits: and therefore, let them do their worst, they cannot make a true believer miserable. [2.] We do not, will not, love him the less for this; and that for this reason, because we do not think that he loves us the less. Charity thinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part that comes from love. A true Christian loves Christ never the less though he suffer for him, thinks never the worse of Christ through he lose all for him. (3.) The triumph of believers in this (Rom 8:37): Nay, in all these things we are more than conquerors. [1.] We ar…

Romans 8:38-39 38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 38. Persuasus enim sum, quod neque mors, neque vita, [278] neque angeli neque principatus, neque virtutes, neque principatus, neque virtutes, neque pr?asentia, neque futura, 39. Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. 39. Neque altitudo, neque profunditas, neque ulla alia creatura, poterit nos dirimere a charitate Dei, Qu? est in Christo Iesu. 38. He is now carried away into hyperbolic expressions, that he might confirm us more fully in those things which are to be experienced. Whatever, he says, there is in life or in death, which seems capable of tearing us away from God, shall effect nothing; nay, the very angels, were they to attempt to overturn this foundation, shall do us no harm. It is no objection, that angels are ministering spirits, appointed for the salvation of the elect, (Hebrews 1:14:) for Paul reasons here on what is impossible, as he does in Galatians 1:8; and we may hence observe, that all things ought to be deemed of no worth, compared with the glory of God, since it is lawful to dishonor even angels in vindicating his truth. [279] Angels are also meant by principalities and powers, [280] and they are so called, because they are the primary instruments of the Divine power: and these two words were added, that if the word angels sounded too insignificant, something more might be expressed. But you would, perhaps, prefer this meaning, "Nor angels, and whatever powers there may be;" which is a mode of speaking that is used, when we refer to things unknown to us, and exceeding our capacities. Nor present things, nor future things, etc. Though he speaks hyperbolically, yet he declares, that by no length of time can it be effected, that we should be separated from the Lord's favor: and it was needful to add this; for we have not only to struggle with the sorrow which we feel from present evils, but also with the fear and the anxiety with which impending dangers may harass us. [281] The meaning then is, -- that we ought not to fear, lest the continuance of evils, however long, should obliterate the faith of adoption. This declaration is clearly against the schoolmen, who idly talk and say, that no one is certain of final perseverance, except through the gift of special revelation, which they make to be very rare. By such a dogma the whole faith is destroyed, which is certainly nothing, except it extends to death and beyond death. But we, on the contrary, ought to feel confident, that he who has begun in us a good work, will carry it on until the day of the Lord Jesus. [282] 39. Which is in Christ, etc. That is, of which Christ is the bond; for he is the beloved Son, in whom the Father is well pleased. If, then, we are through him united to God, we may be assured of the immutable and unfailing kindness of God towards us. He now speaks here more distinctly than before, as he declares that the fountain of love is in the Father, and affirms that it flows to us from Christ. Footnotes: [278] Neither death threatened by persecutors, nor life promised on recantation. -- Ed. [279] Some of the Fathers, Jerome, Chrysostom, etc., have taken the same view, regarding the Apostle as speaking of good angels, as it were, hypothetically, as in Galatians 1:8. But Grotius, and many others, consider evil angels to be meant. Probably, angels, without any regard to what they are, are intended. -- Ed. [280] Grotius considers the words as being the abstract for the concrete, Princes and Potentates; being called archai, as some think, as being the first, the chief in authority, and dunameis, as having power. "By these words," says Beza, "Paul is wont to designate the character of spirits, -- of the good in Ephesians 1:21; Colossians 1:16, -- and of the bad in Ephesians 6:12, Colossians 2:15." Hence the probability is, that the words designate different ranks among angelic powers, without any reference to their character, whether good or evil. -- Ed. [281] "Neither the evils we now feel, nor those which may await us," -- Grotius; rather, "Neither things which now exist, nor things which shall be." -- Ed. [282] The words, "neither height nor depth," are left unnoticed hupsoma. The first, says Mede, means prosperity, and the latter, adversity. Grotius regards what is meant as the height of honor, and the depth of disgrace. "Neither heaven nor hell," say others; "neither heaven nor earth," according to Schleusner. "Things in heaven and things on earth," is the explanation of Chrysostom The first, hupsoma, is only found here and in 2 Corinthians 10:5. Like mrvm in Hebrew, it means what is high and elevated, and may, like that, sometimes signify heaven: and bathos is not earth, but what is deeper; it means a deep soil, Matthew 13:5, -- the deep sea, Luke 5:4, -- and in the plural, things deep and inscrutable, 1 Corinthians 2:10; it may therefore be very properly taken here for hell. That the words are to be thus taken seems probable from the gradation evident in the passage. In the first catalogue in Romans 8:35, he mentions the evils arising from this world, its trials and its persecutions, and those ending in death. In the second, after repeating the utmost length to which worldly persecutors can go, "death or life," he ascends the invisible world, and mentions angels, then their combined powers, then the powers which do and may exist, then both heaven and hell, and, that he might include everything, except the uncreated God himself, he finishes with the words, "nor any created thing." The whole passage is sublime in an extraordinary degree. The contrast is the grandest that can be conceived. Here is the Christian, all weakness in himself, despised and trampled under foot by the world, triumphing over all existing, and all possible, and even impossible evils and opposition, having only this as his stay and support -- that the God who has loved him, will never cease to love, keep, and defend him; yea, were everything created, everything except God himself, leagued against him and attempting his ruin. -- Ed.

As it is written, For thy sake, &c.-- (Psa 44:22) --quoted as descriptive of what God's faithful people may expect from their enemies at any period when their hatred of righteousness is roused, and there is nothing to restrain it (see Gal 4:29).

Nay, in all these things we are more than conquerors, through him that loved us--not, "We are so far from being conquered by them, that they do us much good" [HODGE]; for though this be true, the word means simply, "We are pre-eminently conquerors." See on Rom 5:20. And so far are they from "separating us from Christ's love," that it is just "through Him that loved us" that we are victorious over them.

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers--whether good or bad. But as the bad are not called "angels," or "principalities," or "powers," save with some addition to show that such are meant (Mat 25:41; Col 2:15; Eph 6:12; Pe2 2:4 --except perhaps Co1 6:3), probably the good are meant here, but merely as the same apostle supposes an angel from heaven to preach a false gospel. (So the best interpreters). nor things present, nor things to come--no condition of the present life and none of the unknown possibilities of the life to come.

nor any other creature--rather, "created thing"--any other thing in the whole created universe of God shall be able to separate us, &c.--"All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all that can be thought of, and are only a rhetorical paraphrase of the conception of allness" [OLSHAUSEN]. from the love of God, which is in Christ Jesus our Lord--Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "justified by faith" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of love is this?" And "what manner of persons ought we to be," who are thus "blessed with all spiritual blessings in Christ?" Note, (1) There is a glorious consistency between the eternal purposes of God and the free agency of men, though the link of connection is beyond human, perhaps created, apprehension (Rom 8:28). (2) How ennobling is the thought that the complicated movements of the divine government of the world are all arranged in expressed furtherance of the "good" of God's chosen (Rom 8:28)! (3) To whatever conformity to the Son of God in dignity and glory, believers are or shall hereafter be raised, it will be the joy of everyone of them, as it is most fitting, "that in all things He should have the pre-eminence" (Col 1:18), (Rom 8:29). (4) "As there is a beautiful harmony and necessary connection between the several doctrines of grace, so must there be a like harmony in the character of the Christian. He cannot experience the joy and confidence flowing from his election without the humility which" the consideration of its being gratuitous must produce; nor can he have the peace of one who is justified without the holiness of one who is saved" (Rom 8:29-30) [HODGE]. (5) However difficult it may be for finite minds to comprehend the emotions of the Divine Mind, let us never for a moment doubt that in "not sparing His own Son, but delivering Him up for us all," God made a real sacrifice of all that was dearest to His heart, and that in so doing He meant for ever to assure His people that all other things which they need--inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it--will in due time be forthcoming (Rom 8:32). (6) In return for such a sacrifice on God's part, what can be considered too great on ours? (7) If there could be any doubt as to the meaning of the all-important word "JUSTIFICATION" in this Epistle--whether, as the Church of Rome teaches, and many others affirm, it means "infusing righteousness into the unholy, so as to make them righteous," or, according to Protestant teaching, "absolving, acquitting, or pronouncing righteous the guilty" Rom 8:33 ought to set such doubt entirely at rest. For the apostle's question in this verse is, "Who shall bring a charge against God's elect?" In other words, "Who shall pronounce" or "hold them guilty?" seeing that "God justifies" them: showing beyond all doubt, that to "justify" was intended to express precisely the opposite of "holding guilty"; and consequently (as CALVIN triumphantly argues) that it means "to absolve from the charge of guilt." (8) If there could be any reasonable doubt in what light the death of Christ is to be regarded in this Epistle, Rom 8:34 ought to set that doubt entirely at rest. For there the apostle's question is, Who shall "condemn" God's elect, since "Christ died" for them; showing beyond all doubt (as PHILIPPI justly argues) that it was the expiatory (character of that death which the apostle had in view). (9) What an affecting view of the love of Christ does it give us to learn that His greatest nearness to God and most powerful interest with Him--as "seated on His right hand"--is employed in behalf of His people here below (Rom 8:34)! (10) "The whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian; and, so far as it is evil, is more than a conquered foe" (Rom 8:35-39) [HODGE]. (11) Are we who "have tasted that the Lord is gracious," both "kept by the power of God through faith unto salvation" (Pe1 1:5), and embraced in the arms of Invincible Love? Then surely, while "building ourselves up on our most holy faith," and "praying in the Holy Ghost," only the more should we feel constrained to "keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jde 1:20-21). Next: Romans Chapter 9

Who shall separate us from the love of Christ?.... By "the love of Christ" is not meant the saints' love to Christ, but his love to them; he is indeed the object of their love, and so strong is their love to him, that it can never be destroyed; for though there may be an abatement in the fervour of it, it can never be lost; yet this is never called the love of Christ: besides, the apostle is speaking not of their love to Christ, but of the love of God and Christ to them, throughout the context; and his design is, to strengthen the faith of God's people, and comfort their souls, under their various afflictions: now nothing more effectually serves such purposes, than the love of Christ; and the things here instanced in are such, as are apt to inject doubts and fears, about interest in the love of Christ, and of the love of God in Christ, as it is interpreted in some following verses: moreover, the separation here interrogated is not of Christ from us, but of us from him; whereas was it our love to Christ, which is here meant, it should rather have been put, who shall separate him from us, and not us from the love of Christ? That Christ does love the elect of God, who are the persons here spoken of, is evident from his undertaking for them, espousing their persons, assuming their nature, dying in their room and stead, paying off their debts, and redeeming their persons, by going to prepare a place for them, by interceding for them, by supplying them with all grace, and using them in the most free and familiar manner; which love of his is wonderful, matchless, and inconceivable, special and peculiar, free and undeserved, exceeding affectionate, unchangeable, durable, and for ever. This is the bond of union to Christ; and the union which is made by it is exceeding near and close; it is real; perfect, and indissoluble, nothing can separate from it: not tribulation; or "affliction", which springs from his love, and is the fruit of it; and notwithstanding that, he rests in his love; this is not taken away, but is often sensibly enjoyed, in the midst of afflictions: or distress; whether of body or mind; straitness in the affairs and circumstances of life, or straitness of mind, in the exercise of grace, and discharge of duty; for "though we believe not, yet he abides faithful", 2 Timothy 2:13, to his covenant and promises: or persecution: from the world; for this is rather an evidence that Christ has loved them chosen and called them, because the world hates them: or famine: want of the necessaries of life, as food and drink; being exposed to great hunger and thirst, which has sometimes been the lot of the dear children of God: or nakedness; want of proper clothing, or the use of common apparel; wandering about in sheep skins and goat skins, which has been the case of some, of whom the world was not worthy, and so no proof of separation from the love of Christ: or peril; dangers from different quarters, by different persons and ways; such as the Apostle Paul had trial of, who was highly in the love of Christ, 1 Corinthians 11:26; or sword; that is, death by the sword; which death James the brother of John died, Acts 12:13, now, though this may separate the head from the body, and separate soul and body, yet cannot separate from the love of Christ.

As it is written, for thy sake we are killed,.... This passage is a citation out of Psalm 44:22; and the meaning is, that for the sake of God, and his pure worship, Old Testament saints were frequently put to death, or exposed to the persecutions of men, which often issued in death; as New Testament saints have been, for the sake of Christ and his Gospel, even all the day long; that is, they were liable to death all the day long; or every day, one or other of them was put to death: we are accounted as sheep for the slaughter; they were reckoned as fit for nothing else, and were continually exposed unto it; were used as sheep are, as if they were made for no other use and service, but to be slaughtered; hence they are called, "the flock of slaughter", Zechariah 11:7; and as this expresses the brutality of their persecutors, so their harmlessness, meekness, humility, and patience in sufferings, being under them like lambs or sheep. This testimony is produced, to show that suffering death has been the common lot of the saints in all ages: and is designed to animate the people of God under the Gospel dispensation, to suffer with cheerfulness; the allusion may be to the lambs and sheep daily slain for sacrifice; either to the lambs of the sacrifice slain morning and evening; or to others that were slain in any part of the day from morning to night, for other sacrifices, in the court of the tabernacle and temple.

Nay, in all these things,.... The former words being inserted in a parenthesis, these are an answer to the question in Romans 8:35, "what shall separate us from the love of Christ? shall tribulation?" &c. "nay", it shall not, nor any of the other things mentioned: "in all these things"; afflictions, distresses, persecutions, famine, nakedness, sword, or any other thing of the same kind: we are more than conquerors; not only over sin and Satan, but the world, the reproaches, afflictions, and persecutions of it; which they cheerfully and courageously undergo, insomuch that they are not only conquerors, but "more than conquerors": they have above overcome, they have exceedingly the better of it; for they not only patiently bear afflictions and persecutions, but they glory in them; their experience, faith, and joy, are often increased by them; they have sometime solicited, and even wearied their persecutors; they have got the victory with ease, over Satan and his hellish emissaries, by the blood of the Lamb, and the word of their testimony: but this is not owing to themselves, or through their own strength, but through him that loved us; meaning either God the Father, whose love is mentioned in the following verses, or rather the Lord Jesus Christ; and so some copies express it, "through Christ that loved us": "through him", who has got the victory over all his and his people's enemies, and makes them sharers in his conquests; "through him", who is able to help them, and has strength sufficient to carry them through, and brings them off more than conquerors; who has loved them, still loves them, and whose love engages his power to stand by them and protect them against all their enemies.

For I am persuaded,.... These words with the following, express the strong persuasion, and full assurance of faith the apostle had, that nothing whatever could separate him and the rest of God's people, from his love towards them in Christ Jesus. This persuasion not only regards himself, but others; and is not conjectural, but certain; and which did not arise from any special and extraordinary revelation, but is founded upon the nature of the love of God itself, the security of it in Christ, and of the persons of God's elect in him; upon eternal predestination, and the unalterable purposes of God; upon the promise and oath of God; upon adoption, and the gracious witnessings, assistances, and inhabitation of the Spirit; and is greatly increased by the consideration of the death, resurrection, and intercession of Christ. The things enumerated, which are not able to separate from the love of God, are as follow: death; death separates men from the world, their worldly habitations and substance; it separates the soul from the body, and one friend from another; and in process of time, may take off all thoughts and affections for departed friends, but it is not able to separate from the love of God; it is so far from it, that it lets the soul into the fullest enjoyment of it: and as corporeal death, so no other kind of death can do it; for if the death of the body cannot, the death of afflictions never can; and as for a moral or spiritual death, and an eternal one, these shall never befall the children of God: nor life; this natural and temporal life, which is frail and mortal; the love of God is better than this life, and this itself is the effect of divine favour; wherefore this can never separate from the love of God, nor anything in it: the life of believers is indeed filled up with troubles and exercises, and attended with much imperfection and sin; but nothing does, or can alienate the affections of God from his children; for though he exercises them with the trials of life, and chastises them for their sins, yet his loving kindness be does not take away from them: nor angels; by whom are meant evil angels, the devils; for as for good angels, they never attempt to separate God and his people; they rejoice at their good, minister to them, are their guardians whilst here, at death they carry their souls to heaven, and at the last day will gather all the elect together; but evil angels do endeavour it, by temptations to sin, and accusations for it; by stirring up heresies and persecutions, in order to destroy them, but cannot succeed; for the saints are upon God's heart, are in Christ's hands, and on him the rock; and the Spirit of God is in them, who is greater than he that is in the world: nor principalities: civil magistrates; who though they may separate them from their company, and cast them out as evil; may separate them in prisons one from another; and separate soul and body, by killing the latter, which is all they can do; yet they cannot separate neither soul nor body from the love of God: the Jews often say, that if all the nations of the world were gathered together, they could not extinguish (n) or cause to cease (o), or take away the love which is between God and his people Israel (p): nor powers; either the same with the former; or false teachers who had the power of working miracles in confirmation of their doctrines, by which they deceived many; and if it had been possible, would have deceived the elect of God, but that was impossible: nor things present; present evils, the afflictions of the present life; God does not cease to love when he afflicts his people; yea, afflictions spring from his love, and in them he afresh manifests his love to them; they are overruled for their good, and issue in eternal glory. Present temptations also may be meant. The best of saints have been exposed unto them; Christ himself was not exempted from them; these do not, nor cannot separate from the love of God; which is manifest from the regard which God and Christ have to tempted ones, by sympathizing with them, supporting and succouring of them, rebuking the tempter, and delivering from them. Present desertions, or the hidings of God's face, which often is the case of his dear children, can have no such effect; their relation to God still continues; they have great nearness unto him, are engraven on the palms of his hands, are set as a seal on his heart, and he bears a strong affection to them; though, for wise reasons, he is pleased for a moment to hide himself from them: yea, the present body of sin and death saints carry about with them in this life, cannot separate them; sin has separated the angels from God, who rebelled against him; it drove Adam out of the garden of Eden, and will exclude the wicked from the divine presence to all eternity; and it often separates between God and his own people, with respect to communion, but never with respect to union to him, or interest in him; for he knew what they would be when he set his love upon them; his love broke through all the corruptions of nature and sins of life in their conversion; and appears to continue the same from the strong expressions of his grace to them, notwithstanding all their backslidings; could sin separate in this sense, no one would remain the object of his love. Now this does not suppose that God loves sin, nor does it give any encouragement to it; for though it cannot separate from interest in God, yet it does from the enjoyment of him. Again, present good things may be designed, the good things of this life, temporal enjoyments; these are given in love; and though they may be but few, they are in mercy, and with a blessing; and the great mercy of all is, that these are not their all, nor do they take off their value and esteem for the love of God, which is better to them than all the things of life; and though "the prosperity of fools shall destroy them", Proverbs 1:32, the prosperity of the saints shall never be their ruin: nor things to come; whether good or bad, prosperous or adverse; more afflictions, fresh difficulties with the body of sin; an hour of temptation, and time of distress that is to come upon all the earth; or the evil days of old age; God will never leave, nor forsake his people, or cause his loving kindness to depart from them, in whatsoever state or condition they may come into: the Vulgate Latin version adds, "nor fortitude"; and the Ethiopic version, "nor powers"; and one copy adds it in the beginning of Romans 8:39, "nor power". (n) Targum in Cant. viii. 7. (o) Shemot Rabba, sect. 49. fol. 144. 1.((p) Bemidbar Rabba, sect. 2. fol. 179. 4.

Nor height, nor depth,.... Neither heaven, earth, nor hell, nor any of the inhabitants of either, or anything in either; no high or low place, to be cast down from the one, or into the other; nor the height of honour and prosperity, or the depth of meanness and adversity; nor the height of power, or depth of policy in men or devils; nor any other creature. This takes in the whole compass of created beings in heaven, earth, and sea; and most strongly expresses the inseparableness of the saints from the love of God, by anything or creature whatever; nothing in the whole universe shall be able to separate us the love of God, which is in Christ Jesus our Lord: by "the love of God", is not meant the saints' love to God; for though this is sometimes called the love of God, it is from him, as the author of it, and to him, as the object of it, and may be said to be in Christ, or by him, and can never be lost; yet the apostle would not have expressed such a strong confidence and full persuasion about this, and would rather have said, had this been his meaning, that nothing shall be able to separate our love from God, or God from our love, and not us from the love of God; besides, he is speaking of that love by which we are more than conquerors, and manifestly intends the love with which God loves his people, particularly the love of God the Father: and this is "in Christ Jesus our Lord"; he has expressed it in and through Christ, in choosing and blessing them in him, and in sending him to die for them; and it still continues in him, and is in him as their Lord, head, husband, and Redeemer; and is a reason why nothing can separate them from it: which is to be understood, not of the effects of love, and the application of it, which may be suspended for a time; nor of the manifestation and sense of it, which believers may be without for a while; nor of any sort of separation from God, for saints themselves may be separated from him, with respect to intimate sensible communion and fellowship; but the sense of this passage is, that they can never be separated from the love of God, so as that that union which is made by it between God and them can ever be dissolved, or they cease to have any share or interest in his love. This the apostle was persuaded could never be.

For I could wish that myself were accursed from Christ for--"in behalf of" my brethren, my kinsmen according to the flesh--In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship. To explain away the wish here expressed, as too strong for any Christian to utter or conceive, some have rendered the opening words, "I did wish," referring it to his former unenlightened state; a sense of the words too tame to be endured: others unwarrantably soften the sense of the word "accursed." But our version gives the true import of the original; and if it be understood as the language rather of "strong and indistinct emotions than of definite ideas" [HODGE], expressing passionately how he felt his whole being swallowed up in the salvation of his people, the difficulty will vanish, and we shall be reminded of the similar idea so nobly expressed by Moses (Exo 32:32).

Who are Israelites--See Rom 11:1; Co2 11:22; Phi 3:5. to whom pertaineth--"whose is" the adoption--It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant (Gal 4:1-3); yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God (Exo 4:22; Deu 32:6; Isa 1:2; Jer 31:9; Hos 11:1; Mal 1:6). and the glory--that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah." and the covenants--"the covenants of promise" to which the Gentiles before Christ were "strangers" (Eph 2:12); meaning the one covenant with Abraham in its successive renewals (see Gal 3:16-17). and the giving of the law--from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor (Deu 26:18-19; Psa 147:19-20; Rom 2:17). and the service of God--or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God. and the promises--the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see Heb 7:6; Gal 3:16, Gal 3:21; Act 26:6-7).

Whose are the fathers--here, probably, the three great fathers of the covenant--Abraham, Isaac, and Jacob--by whom God condescended to name Himself (Exo 8:6, Exo 8:13; Luk 20:37). and--most exalted privilege of all, and as such, reserved to the last. of whom as concerning the flesh--(See on Rom 1:3). Christ came--or, "is Christ" who is over all, God--rather, "God over all." blessed for ever. Amen--To get rid of the bright testimony here borne to the supreme divinity of Christ, various expedients have been adopted: (1) To place a period, either after the words "concerning the flesh Christ came," rendering the next clause as a doxology to the Father--"God who is over all be blessed for ever"; or after the word "all"--thus, "Christ came, who is over all: God be blessed.", &c. [ERASMUS, LOCKE, FRITZSCHE, MEYER, JOWETT, &c.]. But it is fatal to this view, as even Socinus admits, that in other Scripture doxologies the word "Blessed" precedes the name of God on whom the blessing is invoked (thus: "Blessed be God," Psa 68:35; "Blessed be the Lord God, the God of Israel," Psa 72:18). Besides, any such doxology here would be "unmeaning and frigid in the extreme"; the sad subject on which he was entering suggesting anything but a doxology, even in connection with Christ's Incarnation [ALFORD]. (2) To transpose the words rendered "who is"; in which case the rendering would be, "whose (that is, the fathers') is Christ according to the flesh" [CRELLIUS, WHISTON, TAYLOR, WHITBY]. But this is a desperate expedient, in the face of all manuscript authority; as is also the conjecture of GROTIUS and others, that the word "God" should be omitted from the text. It remains then, that we have here no doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation "as concerning the flesh," He is, in another respect, "God over all, blessed for ever." (In Co2 11:31 the very Greek phrase which is here rendered "who is," is used in the same sense; and compare Rom 1:25, Greek). In this view of the passage, as a testimony to the supreme divinity of Christ, besides all the orthodox fathers, some of the ablest modern critics concur [BENGEL, THOLUCK, STUART, OLSHAUSEN, PHILIPPI, ALFORD, &c.]

I say the truth in Christ, I lie not,.... The apostle being about to discourse concerning predestination, which he had mentioned in the preceding chapter, and to open the springs and causes of it, and also concerning the induration and rejection of the Jewish nation; he thought it necessary to preface his account of these things with some strong assurances of his great attachment to that people, and his affection for them, lest it should be thought he spoke out of prejudice to them; and well knowing in what situation he stood in with them, on account of his preaching up the abrogation of the ceremonial law, and how difficult it might be for him to obtain their belief in what he should say, he introduces it with a solemn oath, "I say the truth in Christ, I lie not": which refers not to what he had said in the foregoing chapter, but to what he was going to say; and is all one as if he had said, as I am in Christ, a converted person, one born again, and renewed in the spirit of my mind, what I am about to speak is truth, and no lie; or I swear by Christ the God of truth, who is truth itself, and I appeal to him as the true God, the searcher of hearts, that what I now deliver is truth, and nothing but truth, and has no falsehood in it. This both shows that the taking of an oath is lawful, and that Christ is truly God, by whom only persons ought to swear: my conscience bearing me witness. The apostle, besides his appeal to Christ, calls his conscience to witness to the truth of his words; and this is as a thousand witnesses; there is in every man a conscience, which unless seared as with a red hot iron, will accuse or excuse, and bear a faithful testimony to words and actions; and especially a conscience enlightened, cleansed, and sanctified by the Spirit of God, as was the apostle's: hence he adds, in the Holy Ghost; meaning either that his conscience was influenced and directed by the Holy Ghost in what he was about to say; or it bore witness in and with the Holy Ghost, and the Holy Ghost with that; so that here are three witnesses called in, Christ, conscience, and the Holy Ghost; and by three such witnesses, his words must be thought to be well established.

That I have great heaviness and continual sorrow in my heart. This is the thing he appeals to Christ for the truth of, and calls in his conscience and the Holy Ghost to bear witness to. These two words, "heaviness" and "sorrow", the one signifies grief, which had brought on heaviness on his spirits; and the other such pain as a woman in travail feels: and the trouble of his mind expressed by both, is described by its quantity, "great", it was not a little, but much; by its quality it was internal, it was in his "heart", it did not lie merely in outward show, in a few words or tears, but was in his heart, it was a heart sorrow; and by its duration, "continual", it was not a sudden emotion or passion, but what had been long in him, and had deeply affected and greatly depressed him: and what was the reason of all this? it is not expressed, but may pretty easily be understood; it was because of the obstinacy of his countrymen the Jews, the hardness of their hearts, and their wilful rejection of the Messiah; their trusting to their own righteousness, to the neglect and contempt of the righteousness of Christ, which he knew must unavoidably issue in their eternal destruction; also what greatly affected his mind was the utter rejection of them, as the people of God, and the judicial blindness, and hardness of heart, he full well knew was coming upon them, and which he was about to break unto them.

For I could wish that myself were accursed from Christ,.... Some consider this as the reason of the apostle's great heaviness, and continual sorrow of heart, because he had made such a wish as this, and read the words, "for I have wished", or "did wish"; that is, in my unregenerate state, whilst I was a persecutor of Christ, and a blasphemer of his name, I wished to be for ever separated from him, and to have nothing to do with him; for then I thought I ought to do many things contrary to the name of Jesus, and this I did out of respect to the Jewish nation, and because I would not relinquish the Jewish religion; but oh! what a trouble of mind is it to me? what uneasiness does it give me when I think of it, and reflect upon it? But this can never be the apostle's meaning, for he would never have appealed to Christ in so solemn a manner, and took an oath upon it, for the truth of his enmity to Christ, and alienation from him before conversion, which everybody knew; nor was it anything strange, that whilst he was an unbelieving Jew, he should wish himself separated from Jesus of Nazareth, and always to remain so; and his having done this before his embracing of Christianity could be no evidence of his present affection for the Jewish nation, especially since he repented of it, and was sorry for it. But this wish, whatever is meant by it, is mentioned as an instance of his great love to his countrymen the Jews. Many have thought that his meaning is, that he had so great a value for them, that he could even wish himself, and be content to be eternally separated from Christ, everlastingly banished from his presence, never to enjoy communion more with him, or in other words, to be eternally damned, that they might be saved. But this is what could never be, and which he knew, was impossible to be done, and was contrary to that strong persuasion he had just expressed in the close of the foregoing chapter. Nor is it consistent with his love to Christ, to wish any thing of this kind; it would make him to love the Jews much better than Christ; since, according to this sense, he must wish to be parted from him, that they might be saved, and consequently must love them more than Christ: nor is it consistent with, but even contrary both to the principles of nature and grace; it is contrary to the principles of nature, for a man to desire his own damnation upon any consideration whatever; and it is contrary to the principle of grace, which always strongly inclines to be with Christ, and not separated from him; in a word, to be accursed from Christ in this sense, could be no proper means of the salvation of the Jews, and therefore it cannot be thought to be desirable, or wished for. Some things are said indeed for the qualifying of this sense of the words, as that the apostle said this inconsiderately, when he was scarcely himself, through an ecstasy of mind, and intemperate zeal, and an overflow of affection for his nation; but this is highly to reflect upon the apostle, and to represent him in a very unworthy manner, when it is certain he said this with the greatest deliberation and seriousness; he introduces it in the most solemn manner, with an appeal to Christ, the Holy Spirit, and his own conscience, and therefore it could never drop from him through incogitancy, and an overheated affection. Again, it is said, that this wish was made with a condition, if it was the will of God, but that he knew was not; or if it could be for the good of these people, this also he knew it could never be: the best qualification Of it is to say it is an hyperbolical expression; and so if it is, it must be with a witness, being such an hyperbole, as is not to be matched in sacred or profane writings. The words of Moses are thought to be a parallel one, "blot me, I pray thee, out of the book which thou hast written", Exodus 32:32; but that is not to be understood of the book of eternal life; but either of the book of the law, as R. Sol. Jarchi expounds it, which God had ordered him to write, and his desire is, that his name might not stand there; or rather of the book of this temporal life, that he might die and not live. It remains then that these words must have another meaning. Now let it be observed, that the word here translated "accursed", answers to the Hebrew word which, with the Jewish writers, is one sort of excommunication in use among them, and the greater sort; the forth of it, as given by them, is very horrible, and shocking (r); See Gill on John 9:22; and so we may observe the word "anathema" here used is mentioned as a form of excommunication in 1 Corinthians 16:22; of all such as love not Christ and his Gospel, and make it appear by their principles or practices, or both, that they do not, and so ought to be removed from the communion of churches. Now, taking the word in this sense, the apostle's meaning is, that he could wish to be excommunicated from Christ; that is, from the body of Christ, from the church of Christ, Christ mystical, as the word "Christ" is used, 1 Corinthians 12:12; to be deprived of the ordinance of Christ's house, to be degraded from his office in it, and not to be so much as a member in it. He saw that these branches, the people of the Jews, were going to be cut off, and no longer to be of the church of God; and such was his affection to them, that he could have wished rather to be cut off himself, that they might be spared; and this was an instance of great love to them, since, next to Christ, the church and the ordinances of it were exceeding dear unto, and highly valued by the apostle. Again, it is worthy of observation, that the Hebrew word which the Septuagint render by the word in the text, is used for any thing devoted to God, and which could not be alienated to any other use or service; and if it was a man, or any among men that was devoted, it was not to be redeemed, but was "surely to be put to death", Leviticus 27:29. Some have thought that Jephthah's daughter was put to death upon this law; but be that as it will, the apostle here may reasonably be thought to allude unto it, and his sense be this, that he could wish himself , "to be devoted unto death", not from Christ, but "by" Christ; and some copies read "by": I could wish that my dear Lord and Master, as if he should say, would appoint and order me to die, might this nation of mine but escape that ruin and destruction I see is coming upon them, as a nation and a church; I could be content to die the most accursed death, and be treated in the most ignominious manner, might they but be saved; a like expression is that of R. Ishmael (s), "may I be an expiatory sacrifice for the children of Israel"; "which (says one commentator (t)) he said, , "because of his love to them"; and it is as if he should say, all the punishment which is right to come upon them, I will take it on myself, in order to atone for them;'' and says another (u), "the sense is, he took upon him their redemption, and this he said, , "because of the greatness of his love":'' now for a man to die for his country, that a whole nation perish not, was agreeably to the sentiments both of Jews and Gentiles, and was the highest instance of love among men; "greater love hath no man than this, that a man lay down his life for his friends", John 15:13; and this is carrying the sense of the apostle's wish high enough, and not too far. The persons on whose account he could have expressed this wish, are described by their natural relation to him, my brethren, my kinsmen, according to the flesh: he calls them his brethren, not in a spiritual sense, nor in a strict natural sense, but in a general way, as being of the same nation: it is a saying with the Jews (w), , "all the Israelites are brethren"; for the same reason he calls them kinsmen; and these appellations he uses to remove that ill will and prejudice they had conceived in their minds against him, and to signify the ground of his affection for them: and he adds, "according to the flesh", to distinguish them from his spiritual brethren and relations; for though they were brethren in a national sense, they were not all so in a spiritual relation. (r) Vid. Buxtorf. Lexic. Rabbinic. p. 827, 828. (s) Misn. Negaim, c. 2. sect. 1.((t) Bartenora in ib. (u) Maimon. in Misn. Negaim, c. 2. sect. 1.((w) Caphtor, fol. 38. 1.

Who are Israelites,.... Which were their national name, as descended from Jacob, whose name was Israel; and it was accounted a very honourable one; see Philippians 3:5; and the very name they bore gave the apostle some concern that they should be cut off; and then he proceeds to enumerate the several distinguishing favours and privileges they had been partakers of: to whom pertaineth the adoption; not that special adoption, which springs from eternal predestination, is a blessing of the covenant of grace, comes through the redemption of Christ, and is received and enjoyed only by believers in him; for all that were Israelites, were not in this sense the children of God; but national adoption is here meant, by which the whole body of the people, as nation, were the sons of God, his firstborn: and the glory; either the ark of the covenant, which is so called in Psalm 63:2, according to Kimchi; or the clouds in the tabernacle and temple, which were called the glory of the Lord, and were symbols of his presence, the same with the Shekinah; and so Aben Ezra interprets power, the ark, and glory, the Shekinah, Psalm 63:2, and the covenants; not the two Testaments, Old and New, but the covenant of circumcision, made with Abraham their father, and the covenant at Sinai they entered into with the Lord; some copies, and the Vulgate Latin and Ethiopic versions, read, "the covenant": and the giving, of the law: , a way of speaking the (x) Jews make use of when they take notice of this privilege; for it was peculiarly given to them with great solemnity by God himself, through the disposition of angels into the hands of Moses the mediator, and by him to them; and on account of this, they reckoned themselves more beloved of God than the rest of mankind (y). and the service of God; or "the service", as in the Greek text. So the Jews (z) are used to call it "the service"; and false worship is called by them , "strange service", which is the title of one of their Misnic tracts; and here it signifies the whole worship of God, in the whole compass of it, sacrifices, prayer, praise, &c. daily, weekly, monthly, and yearly: and the promises; both temporal and spiritual, especially such as related to the Messiah, and which now had their accomplishment. (x) T. Bab. Zebachim, fol. 116. 1. Zohar in Lev. fol. 5. 2, 3.((y) Tzeror Hammor, fol. 103. 2.((z) Vid. Pirke Abot, c. 1. sect. 2.

Whose are the fathers,.... Abraham, Isaac, and Jacob; for, according to the (a) Jewish writers, "they call none in Israel "fathers", but three, and they are Abraham, Isaac, and Jacob; and they call none "mothers" but four, and they are, Sarah, Rebecca, Rachel, and Leah:'' their descent from these fathers was a privilege, though they valued themselves too highly upon it; but what was the crown and glory of all, and which they took the least, though the apostle took the most notice of, is, and of whom, as concerning the flesh, Christ came; that is, either of the fathers, or of the Israelites, from whom Christ, according to his human nature, sprung; being a son of Abraham, of the tribe of Judah, of the seed of David, and the son of Mary; hence the Messiah is called , "the Messiah or Christ of Israel" (b): who is described as over all, angels and men, being the creator, upholder, and governor of them; and as having another nature, a divine one, being God, truly and properly God, blessed for evermore; in himself, and to be blessed and praised by all creatures. The apostle alludes to that well known periphrastic name of God so much used by the Jews, , "the holy, blessed God"; to which, by way of assent and confirmation, the apostle puts his Amen. Now all these particular privileges are mentioned by him, as what heightened his concern for these people; it filled him with heaviness and sorrow of heart, when he considered, that persons who had been partakers of such favours, and especially the last, that the Messiah should spring from them, be born of them, and among them, and yet that they should be given up to ruin and destruction. (a) T. Bab. Beracot, fol. 16. 2. & Gloss. in ib. (b) Targum in Isaiah 16.1, 5. Mic. iv. 8.