Romans 8 commentary

Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for our souls? Those that live in pleasure are dead, 1Ti 5:6. A sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, verse 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.

If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness of Christ imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt lustings, they will certainly perish in their sins, whatever they profess. And what can a worldly life present, worthy for a moment to be put against this noble prize of our high calling? Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and Divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testament church was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peace to themselves, to whom God does not speak peace. But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.

The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.

Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.

That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, 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; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.

All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.

1. There is then, etc. After having described the contest which the godly have perpetually with their own flesh, he returns to the consolation, which was very needful for them, and which he had before mentioned; and it was this, — That though they were still beset by sin, they were yet exempt fiom the power of death, and from every curse, provided they lived not in the flesh but in the Spirit: for he joins together these three things, — the imperfection under which the faithful always labor, — the mercy of God in pardoning and forgiving it, —and the regeneration of the Spirit; and this indeed in the last place, that no one should flatter himself with a vain notion, as though he were freed from the curse, while securely indulging in the meantime his own flesh. As then the carnal man flatters himself in vain, when in no way solicitous to reform his life, he promises to himself impunity under the pretense of having this grace; so the trembling consciences of the godly have an invincible fortress, for they know that while they abide in Christ they are beyond every danger of condemnation. We shall now examine the words.

After the Spirit. Those who walk after the Spirit are not such as have wholly put off all the emotions of the flesh, so that their whole life is redolent with nothing but celestial perfection; but they are those who sedulously labor to subdue and mortify the flesh, so that the love of true religion seems to reign in them. He declares that such walk not after the flesh; for wherever the real fear of God is vigorous, it takes away from the flesh its sovereignty, though it does not abolish all its corruptions.

2. For the law of the Spirit of life, etc. This is a confirmation of the former sentence; and that it may be understood, the meaning of the words must be noticed. Using a language not strictly correct, by the law of the Spirit he designates the Spirit of God, who sprinkles our souls with the blood of Christ, not only to cleanse us from the stain of sin with respect to its guilt, but also to sanctify us that we may be really purified. He adds that it is life-giving, (for the genitive case, after the manner of the Hebrew, is to be taken as an adjective,) it hence follows, that they who detain man in the letter of the law, expose him to death. On the other hand, he gives the name of the law of sin and death to the dominion of the flesh and to the tyranny of death, which thence follows: the law of God is set as it were in the middle, which by teaching righteousness cannot confer it, but on the contrary binds us with the strongest chains in bondage to sin and to death.

The meaning then is, — that the law of God condemns men, and that this happens, because as long as they remain under the bond of the law, they are oppressed with the bondage of sin, and are thus exposed to death; but that the Spirit of Christ, while it abolishes the law of sin in us by destroying the prevailing desires of the flesh, does at the same time deliver us from the peril of death. If any one objects and says, that then pardon, by which our transgressions are buried, depends on regeneration; to this it may be easily answered, that the reason is not here assigned by Paul, but that the manner only is specified, in which we are delivered from guilt; and Paul denies that we obtain deliverance by the external teaching of the law, but intimates that when we are renewed by the Spirit of God, we are at the same time justified by a gratuitous pardon, that the curse of sin may no longer abide on us. The sentence then has the same meaning, as though Paul had said, that the grace of regeneration is never disjoined from the imputation of righteousness.

I dare not, with some, take the law of sin and death for the law of God, because it seems a harsh expression. For though by increasing sin it generates death, yet Paul before turned aside designedly from this invidious language. At the same time I no more agree in opinion with those who explain the law of sin as being the lust of the flesh, as though Paul had said, that he had become the conqueror of it. But it will appear very evident shortly, as I think, that he speaks of a gratuitous absolution, which brings to us tranquillizing peace with God. I prefer retaining the word law, rather than with Erasmus to render it right or power: for Paul did not without reason allude to the law of God. Ca1vin has, in his exposition of this verse, followed Chrysostom, and the same view has been taken by Beza, Grotius, Vitringa, Doddridge, Scott, and Chalmers. But Pareus, following Ambrose, has taken another view, which Haldane has strongly advocated, and with considerable power of reasoning, though, as some may perhaps think, unsuccessfully. The exposition is this, — “The law of the spirit of life” is the law of faith, or the gospel, which is the ministration of the Spirit; and “the spirit of life” means either the life-giving spirit, or the spirit which conveys the life which is in Christ Jesus. Then “the law of sin and death” is the moral law, so called because it discloses sin and denounces death. It is said that this view corresponds with the “no condemnation” in the first verse, and with the word “law” in the verse which follows, which is no doubt the moral law, and with the truth which the verse exhibits. It is also added that freedom or deliverance from the law of sin, viewed as the power of sin, is inconsistent with the latter part of the former chapter; and that the law of faith, which through the Spirit conveys life, makes us free from the moral law as the condition of life, is the uniform teaching of Paul. “This freedom,” says Pareus, “is ascribed to God, to Christ, and to the Gospel, — to God as the author, Romans 7:25, — to Christ as the mediator, — and to the Gospel as the instrument: and the manner of this deliverance is more clearly explained in the verse which follows.”

3. For what was impossible for the law, etc. Now follows the polishing or the adorning of his proof, that the Lord has by his gratuitous mercy justified us in Christ; the very thing which it was impossible for the law to do. But as this is a very remarkable sentence, let us examine every part of it.

That he treats here of free justification or of the pardon by which God reconciles us to himself, we may infer from the last clause, when he adds, who walk not according to the flesh, but according to the Spirit For if Paul intended to teach us, that we are prepared by the spirit of regeneration to overcome sin, why was this addition made? But it was very proper for him, after having promised gratuitous remission to the faithful, to confine this doctrine to those who join penitence to faith, and turn not the mercy of God so as to promote the licentiousness of the flesh. And then the state of the case must be noticed; for the Apostle teaches us here how the grace of Christ absolves us from guilt.

Now as to the expression, τὸ ἀδύνατον, the impossibility of the law, it is no doubt to be taken for defect or impotency; as though it had been said, that a remedy had been found by God, by which that which was an impossibility to the law is removed. The particle, ἐν ᾧ, Erasmus has rendered “ea parte qua — in that part in which;” but as I think it to be causal, I prefer rendering it, “eo quod — because:” and though perhaps such a phrase does not occur among good authors in the Greek language, yet as the Apostles everywhere adopt Hebrew modes of expression, this interpretation ought not to be deemed improper. Calvin is not singular in this rendering. Pareus and Grotius give “quia vel quandoquidem — because or since;” and the latter says, that ἐν ᾧ is an Hebraism for ἐφ ᾧ; see Romans 5:12 Beza refers to Mark 2:19, and Luke 5:34, as instances where it means when or while, and says that it is used in Greek to designate not only a certain time, but also a certain state or condition. Piscator’s rendering is “co quod — because.” — Ed. No doubt intelligent readers will allow, that the cause of defect is what is here expressed, as we shall shortly prove again. Now though Erasmus supplies the principal verb, yet the text seems to me to flow better without it. The copulative καὶ, and, has led Erasmus astray, so as to insert the verb prœstitit — hath performed; but I think that it is used for the sake of emphasis; except it may be, that some will approve of the conjecture of a Grecian scholiast, who connects the clause thus with the preceding words, “God sent his own Son in the likeness of the flesh of sin and on account of sin,” etc. I have however followed what I have thought to be the real meaning of Paul. I come now to the subject itself. The beginning of this verse, though the general import of it is evident, does yet present some difficulties as to its construction. The clause, as given by Calvin, is, “Quod enim impossibile erat legi,” — τὸ γὰρ ἀδύνατον τον νόμου Pareus supposes δἰα understood, “For on account of the impotency of the law,” etc. Stuart agrees with Erasmus and Luther and supplies the verb “did,” or accomplish, — “For what the law could not accomplish,... God... accomplished,” etc. But the simpler construction is, “For this,” (that is, freedom from the power of sin and death, mentioned in the former verse,) “being impossible for the law,” etc. It is instance of the nominative case absolute, which sometimes occurs in Hebrew. The possessive case, as Grotius says, has often the meaning of a dative after adjectives, as “malum hominis“ is “malum homini — evil to man.” The τὸ has sometimes the meaning of τουτο; it is separated by γὰρ from the adjective. Some say that it is for ὅτι γὰρ, “Because it was impossible for the law,” etc. But changes of this kind are never satisfactory. The rendering of the whole verse may be made thus, —

3. For this being impossible for the law, because it was weak through the flesh, God having sent his own Son in the likeness of sinful a flesh and on account of sin, has condemned sin in the flesh.

God sent his Son in that flesh which was polluted by sin, though his Son’s flesh, i.e. human nature, was sinless; and he sent him on account of that sin which reigned in human nature or flesh; and for this end — to condemn, i.e., to doom to ruin, to adjudge to destruction, the sin which ruled in the flesh, i.e. in human nature as fallen and corrupted. This seems to be the meaning. Then in the following verse the design of this condemnation of sin is stated — that the righteousness of the law, or what the law requires, might be done by us. Without freedom from the power of sin, no service can be done to God. It is the destruction of the power of sin, and not the removal of guilt, that is contemplated here throughout; the text of the whole passage is walking after the flesh and walking after the Spirit. — Ed.

Paul clearly declares that our sins were expiated by the death of Christ, because it was impossible for the law to confer righteousness upon us. It hence follows, that more is required by the law than what we can perform; for if we were capable of fulfilling the law there would have been no need to seek a remedy elsewhere. It is therefore absurd to measure human strength by the precepts of the law; as though God in requiring what is justly due, had regarded what and how much we are able to do.

Because it was weak etc. That no one might think that the law was irreverently charged with weakness, or confine it to ceremonies, Paul has distinctly expressed that this defect was not owing to any fault in the law, but to the corruption of our flesh; for it must be allowed that if any one really satisfies the divine law, he will be deemed just before God. He does not then deny that the law is sufficient to justify us as to doctrine, inasmuch as it contains a perfect rule of righteousness: but as our flesh does not attain that righteousness, the whole power of the law fails and vanishes away. Thus condemned is the error or rather the delirious notion of those who imagine that the power of justifying is only taken away from ceremonies; for Paul, by laying the blame expressly on us, clearly shows that he found no fault with the doctrine of the law.

But further, understand the weakness of the law according to the sense in which the Apostle usually takes the word ασθενεια, weakness, not only as meaning a small imbecility but impotency; for he means that the law has no power whatever to justify. The adjective τὸ ἀσθενὲς is applied to the commandment in Hebrews 7:18. “Impotent, inefficacious,” are the terms used by Grotius; “destitute of strength,” by Beza; and “weak,” by Erasmus — Ed. You then see that we are wholly excluded from the righteousness of works, and must therefore flee to Christ for righteousness, for in us there can be none, and to know this is especially necessary; for we shall never be clothed with the righteousness of Christ except we first know assuredly that we have no righteousness of our own. The word flesh is to be taken still in the same sense, as meaning ourselves. The corruption then of our nature renders the law of God in this respect useless to us; for while it shows the way of life, it does not bring us back who are running headlong into death.

God having sent his own Son, etc. He now points out the way in which our heavenly Father has restored righteousness to us by his Son, even by condemning sin in the very flesh of Christ; who by cancelling as it were the handwriting, abolished sin, which held us bound before God; for the condemnation of sin made us free and brought us righteousness, for sin being blotted out we are absolved, so that God counts us as just. But he declares first that Christ was sent, in order to remind us that righteousness by no means dwells in us, for it is to be sought from him, and that men in vain confide in their own merits, who become not just but at the pleasure of another, or who borrow righteousness from that expiation which Christ accomplished in his own flesh. But he says, that he came in the likeness of the flesh of sin; for though the flesh of Christ was polluted by no stains, yet it seemed apparently to be sinful, inasmuch as it sustained the punishment due to our sins, and doubtless death exercised all its power over it as though it was subject to itself. And as it behoved our High-priest to learn by his own experience how to aid the weak, Christ underwent our infirmities, that he might be more inclined to sympathy, and in this respect also there appeared some resemblance of a sinful nature.

Even for sin, etc. I have already said that this is explained by some as the cause or the end for which God sent his own Son, that is, to give satisfaction for sin. Chrysostom and many after him understood it in a still harsher sense, even that sin was condemned for sin, and for this reason, because it assailed Christ unjustly and beyond what was right. I indeed allow that though he was just and innocent, he yet underwent punishment for sinners, and that the price of redemption was thus paid; but I cannot be brought to think that the word sin is put here in any other sense than that of an expiatory sacrifice, which is called אשם, ashem, in Hebrew, The reference had better been made to חטאת, a sin-offering, so called because חטא, sin, was imputed to what was offered, and it was accepted as an atonement. See Leviticus 1:4; Leviticus 4:3, 4, 15; Leviticus 16:21. See also Exodus 30:10. The Septuagint adopted the same manner, and rendered sin-offering in many instances by ἁμαρτία, sin; and Paul has done the same in 2 Corinthians 5:21; Hebrews 9:28. That “sin” should have two different meanings in the same verse or in the same clause, is what is perfectly consonant to the Apostle’s manner of writing; he seems to delight in this kind of contrast in meaning while using the same words, depending on the context as to the explanation. He uses the word hope both in Romans 8:21, and in Romans 4:18, in this way. And this is not peculiar to Paul; it is what we observe in all parts of Scripture, both in the New and in the Old Testament. A striking instance of this, as to the word “life,” ψυχή is found in Matthew 16:25, 26, in the last verse it is rendered improperly “soul.”

Fully admitting all this, I still think that “sin” here is to be taken in its common meaning, only personified. Beza connects περὶ ἁμαρτίας with the preceding clause, “God having sent his own Son in the likeness of sinful flesh, and that for or on account of sin, (idque pro peccato,)” etc., that is, as he explains, for expiating or taking away sin. “A sin-offering” may indeed be its meaning, for the same expression is often used in this sense in the Septuagint. See Leviticus 5:7, 9, 11; Psalm 40:6

The sense of taking away strength, or depriving of power or authority, or of destroying, or of abolishing, does not belong, says Schleusner, to the verb κατακρίνειν, to condemn; he renders it here “punished — punivit,” that is, God adjudged to sin the punishment due to it. The meaning is made to be the same as when it is said, that God “laid on him the iniquities of us all.”

By taking a view of the whole passage, from Romans 7:24 to Romans 8:5, for the whole of this is connected, and by noticing the phraseology, we shall probably conclude that the power of sin and not its guilt is the subject treated of. “Law” here is used for a ruling power, for that which exercises authority and ensures obedience. “The law of sin,” is the ruling power of sin; “the law of the spirit of life,” is the power of the Spirit the author of life; “the law of death” is the power which death exercises. Then “walking after the flesh” is to live in subjection to the flesh; as “walking after the Spirit” is to live in subjection to him. All these things have a reference to the power and not to the guilt of sin. The same subject is continued from Romans 8:5 to Romans 8:15. — Ed. and so the Greeks call a sacrifice to which a curse is annexed κάθαρμα, catharma. The same thing is declared by Paul in 2 Corinthians 5:21, when he says, that

“Christ, who knew no sin, was made sin for us, that we might become the righteousness of God in him.”

But the preposition περὶ peri, is to be taken here in a causative sense, as though he had said, “On account of that sacrifice, or through the burden of sin being laid on Christ, sin was cast down from its power, so that it does not hold us now subject to itself.” For using a metaphor, he says that it was condemned, like those who fail in their cause; for God no longer deals with those as guilty who have obtained absolution through the sacrifice of Christ. If we say that the kingdom of sin, in which it held us, was demolished, the meaning would be the same. And thus what was ours Christ took as his own, that he might transfer his own to us; for he took our curse, and has freely granted us his blessing.

Paul adds here, In the flesh, and for this end, — that by seeing sin conquered and abolished in our very nature, our confidence might be more certain: for it thus follows, that our nature is really become a partaker of his victory; and this is what he presently declares.

4. That the justification of the law might be fulfilled, etc. They who understand that the renewed, by the Spirit of Christ, fulfil the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just. For the perfection which the law demands was exhibited in our flesh, and for this reason — that its rigor should no longer have the power to condemn us. But as Christ communicates his righteousness to none but to those whom he joins to himself by the bond of his Spirit, the work of renewal is again mentioned, lest Christ should be thought to be the minister of sin: for it is the inclination of many so to apply whatever is taught respecting the paternal kindness of God, as to encourage the lasciviousness of the flesh; and some malignantly slander this doctrine, as though it extinquished the desire to live uprightly. Commentators are divided as to the meaning of this verse. This and the second verse seem to bear a relation in sense to one another; so that if the second verse refers to justification, this also refers to it; but if freedom from the power of sin and death be what is taught in the former verse, the actual or personal fulfillment of the law must be what is intended here. Some, such as Pareus and Venema, consider justification to be the subject of both verses; and others, such as Scott and Doddridge, consider it to be sanctification. But Beza, Chalmers, as well as Calvin, somewhat inconsistently, regard the second verse as speaking of freedom from the power or dominion of sin, and not from its guilt or condemnation, and this verse as speaking of the imputed righteousness of Christ, and not of that righteousness which believers are enabled to perform by the Spirit’s aid and influence. The verses seem so connected in the argument, that one of these two ideas must be held throughout.

There is nothing decisive in the wording of this verse, though the cast of the expressions seem more favorable to the idea entertained by Doddridge and Scott, and especially what follows in the context, where the work of the Spirit is exclusively spoken of. The word δικαιωμα, is better rendered “righteousness” than “justification;” for “the righteousness to the law” means the righteousness which the law requires; and the words “might be fulfilled in us,” may, with equal propriety as to the uses loquendi, be rendered, “might be performed by us.” The verb πληρόω has this meaning in Romans 13:8, and in other places.

Viewed in this light the verse contains the same truth with what is expressed by “serving the law of God,” in Romans 7:25, and the same with yielding our members as “instruments of righteousness unto God,” in Romans 6:13. That this is to establish a justification by the law, is obviated by the consideration, that this righteousness is performed through the efficacy of Christ’s death, and through the reviving power of the Spirit, and not through the law, and that it is not a justifying righteousness before God, for it is imperfect, and the law can acknowledge nothing as righteousness but what is perfect. The sanctification now begun will be finally completed; but it is all through grace: and the completion of this work will be a complete conformity with the immutable law of God. — Ed.

Romans 8:5-8

5. For they that are after the flesh do mind the things of the flesh; but that are after the Spirit the things of the Spirit.

5. Qui enim secundum carnem sunt, ea quæ carnis sunt cogitant; qui vero secundum Spiritum, ea quæ sunt Spiritus.

6. For to be carnally minded is death; but to be spiritually minded is life and peace.

6. Cogitatio certe carnis, mors est; cogitatio autem Spiritus, vita et pax:

7. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

7. Quandoquidem cogitatio carnis, inimicitia est adversus Deum; nam Legi Dei non subjicitur, nec enim potest.

8. So then they that are in the flesh cannot please God.

8. Qui ergo in carne sunt, Deo placere non possunt.

5. For they who are after the flesh, etc. He introduces this difference between the flesh and the Spirit, not only to confirm, by an argument derived from what is of an opposite character, what he has before mentioned, — that the grace of Christ belongs to none but to those who, having been regenerated by the Spirit, strive after purity; but also to relieve the faithful with a seasonable consolation, lest being conscious of many infirmities, they should despair: for as he had exempted none from the curse, but those who lead a spiritual life, he might seem to cut off from all mortals the hope of salvation; for who in this world can be found adorned with so much angelic purity so as to be wholly freed from the flesh? It was therefore necessary to define what it is to be in the flesh, and to walk after the flesh. At first, indeed, Paul does not define the distinction so very precisely; but yet we shall see as we proceed, that his object is to afford good hope to the faithful, though they are bound to their flesh; only let them not give loose reins to its lusts, but give themselves up to be guided by the Holy Spirit.

By saying that carnal men care for, or think upon, the things of the flesh, he shows that he did not count those as carnal who aspire after celestial righteousness, but those who wholly devote themselves to the world. I have rendered φρονουσιν by a word of larger meaning, cogitant — think, that readers may understand that those only are excluded from being the children of God who, being given to the allurements of the flesh, apply their minds and study to depraved lusts. The verb φρονέω as Leigh justly says, includes the action of the mind, will, and affections, but mostly in Scripture it expresses the action of the will and affections. It means to understand, to desire, and to relish or delight in a thing. It is rendered here by Erasmus and Vatablus, “curant — care for;” by Beza, Pareus, and the Vulgate, “sapiunt — relish or savour;” by Doddridge and Macknight, “mind,” as in our version; and by Stuart, “concern themselves with.” It evidently means attention, regard, pursuit and delight, — the act of the will and affections, rather than that of the mind.

“The verb,” says Turrettin, “means not only to think of, to understand, to attend to a thing; but also to mind it,to value it, and to take great delight in it. — Ed. Now, in the second clause he encourages the faithful to entertain good hope, provided they find that they are raised up by the Spirit to the meditation of righteousness: for wherever the Spirit reigns, it is an evidence of the saving grace of God; as the grace of God does not exist where the Spirit being extinguished the reign of the flesh prevails. But I will briefly repeat here what I have reminded you of before, — That to be in the flesh, or, after the flesh, is the same thing as to be without the gift of regeneration: Jerome says, that to be in the flesh is to be in a married state! How superstition perverts the mind! and then the perverted mind perverts the word of God. — Ed. and such are all they who continue, as they commonly say, in pure naturals, (Puris naturalibus.)

6. The minding of the flesh, etc. Erasmus has rendered it “affection,” (affectum;) the old translator, “prudence,” (prudentiam.) But as it is certain that the το φρονημα of Paul is the same with what Moses calls the imagination (figmentum — devising) of the heart, (Genesis 6:5;) and that under this word are included all the faculties of the soul — reason, understanding, and affections, it seems to me that minding (cogitatio — thinking, imagining, caring) is a more suitable word It is difficult to find a word to express the idea here intended. It is evident that τὸ φρόνημα τὢς σαρκὸς is the abstract of “minding the things of the flesh,” in the preceding verse. The mindedness, rather than the minding of the flesh, would be most correct. But the phrase is no doubt Hebraistic, the adjective is put as a noun in the genitive case, so that its right version is, “The carnal mind;” and “mind” is to be taken in the wide sense of the verb, as including the whole soul, understanding, will, and affections. The phrase is thus given in the next verse in our version; and it is the most correct rendering. The mind of the flesh is its thoughts, desires, likings, and delight. This carnal mind is death, i.e., spiritual death now, leading to that which is eternal; or death, as being under condemnation, and producing wretchedness and misery; it is also enmity towards God, including in its very spirit hatred and antipathy to God. On the other hand, “the spiritual mind” is “life,” i.e., a divine life, a living principle of holiness, accompanied with “peace,” which is true happiness; or life by justification, and “peace” with God as the fruit of it.

The word φρόνημα is only found in one other place, in Romans 8:27, — “the mind,” wish, or desire “of the Spirit.” — Ed. And though Paul uses the particle γὰρ — for, yet I doubt not but that is only a simple confirmative, for there is here a kind of concession; for after having briefly defined what it is to be in the flesh, he now subjoins the end that awaits all who are slaves to the flesh. Thus by stating the contrary effect, he proves, that they cannot be partakers of the favor of Christ, who abide in the flesh, for through the whole course of their life they proceed and hasten unto death.

This passage deserves special notice; for we hence learn, that we, while following the course of nature, rush headlong into death; for we, of ourselves, contrive nothing but what ends in ruin. But he immediately adds another clause, to teach us, that if anything in us tends to life, it is what the Spirit produces; for no spark of life proceeds from our flesh.

The minding of the Spirit he calls life, for it is life-giving, or leads to life; and by peace he designates, after the manner of the Hebrews, every kind of happiness; for whatever the Spirit of God works in us tends to our felicity. There is, however, no reason why any one should on this account attribute salvation to works; for though God begins our salvation, and at length completes it by renewing us after his own image; yet the only cause is his good pleasure, whereby he makes us partakers of Christ.

7. Because the minding of the flesh, The order which the Apostle observes ought to be noticed. He begins in Romans 8:5, or at the end of Romans 8:4, with two characters — the carnal and, the spiritual. He takes the carnal first, because it is the first as to us in order of time. And here he does not reverse the order, as he sometimes does, when the case admits it, but goes on first with the carnal man, and then, in Romans 8:9 to 11, he describes the spiritual. — Ed. etc. He subjoins a proof of what he had stated, — that nothing proceeds from the efforts of our flesh but death, because it contends as an enemy against the will of God. Now the will of God is the rule of righteousness; it hence follows, that whatever is unjust is contrary to it; and what is unjust at the same time brings death. But while God is adverse, and is offended, in vain does any one expect life; for his wrath must be necessarily followed by death, which is the avenging of his wrath. But let us observe here, that the will of man is in all things opposed to the divine will; for, as much as what is crooked differs from what is straight, so much must be the difference between us and God.

For to the law of God, etc. This is an explanation of the former sentence; and it shows how all the thinkings (meditationes) of the flesh carry on war against the will of God; for his will cannot be assailed but where he has revealed it. In the law God shows what pleases him: hence they who wish really to find out how far they agree with God must test all their purposes and practices by this rule. For though nothing is done in this world, except by the secret governing providence of God; yet to say, under this pretext, that nothing is done but what he approves, (nihil nisi eo approbante fieri,) is intolerable blasphemy; and on this subject some fanatics are wrangling at this day. The law has set the difference between right and wrong plainly and distinctly before our eyes, and to seek it in a deep labyrinth, what sottishness is it! The Lord has indeed, as I have said, his hidden counsel, by which he regulates all things as he pleases; but as it is incomprehensible to us, let us know that we are to refrain from too curious an investigation of it. Let this in the mean time remain as a fixed principle, — that nothing pleases him but righteousness, and also, that no right estimate can be made of our works but by the law, in which he has faithfully testified what he approves and disapproves.

Nor can be. Behold the power of free-will! which the Sophists cannot carry high enough. Doubtless, Paul affirms here, in express words, what they openly detest, — that it is impossible for us to render our powers subject to the law. They boast that the heart can turn to either side, provide it be aided by the influence of the Spirit, and that a free choice of good or evil is in our power, when the Spirit only brings help; but it is ours to choose or refuse. They also imagine some good emotions, by which we become of ourselves prepared. Paul, on the contrary, declares, that the heart is full of hardness and indomitable contumacy, so that it is never moved naturally to undertake the yoke of God; nor does he speak of this or of that faculty, but speaking indefinitely, he throws into one bundle all the emotions which arise within us. Stuart attempts to evade this conclusion, but rather in an odd way. The whole amount, as he seems to say, of what the Apostle declares, is that this φρόνημα σαρκός itself is not subject, and cannot be, to the law of God; but whether the sinner who cherishes it “is actuated by other principles and motives,” the expression, he says, does not seem satisfactorily to determine. Hence he stigmatizes with the name of “metaphysical reasoning” the doctrine of man’s moral inability, without divine grace, to turn to God — a doctrine which Luther, Calvin, and our own Reformers equally maintained. The Apostle does not only speak abstractedly, but he applies what he advances to individuals, and concludes by saying, So then they that are in the flesh cannot please God.” Who and what can bring them out of this state? The influence of “other principles and motives,” or the grace of God? This is no metaphysical question, and the answer to it determines the point. Our other American brother, Barnes, seems also to deprecate this doctrine of moral inability, and makes distinctions to no purpose, attempting to separate the carnal mind from him in whom it exists, as though man could be in a neutral state, neither in the flesh nor in the Spirit. “It is an expression,” as our third American brother, Hodge, justly observes, “applied to all unrenewed persons, as those who are not in the flesh are in the Spirit.” — Ed. Far, then, from a Christian heart be this heathen philosophy respecting the liberty of the will. Let every one acknowledge himself to be the servant of sin, as he is in reality, that he may be made free, being set at liberty by the grace of Christ: to glory in any other liberty is the highest folly.

8. They then who are in the flesh, etc. It is not without reason that I have rendered the adversative δὲ as an illative: for the Apostle infers from what had been said, that those who give themselves up to be guided by the lusts of the flesh, are all of them abominable before God; and he has thus far confirmed this truth, — that all who walk not after the Spirit are alienated from Christ, for they are without any spiritual life.

Romans 8:9-11

9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

9. Vos autem non estis in carne, sed in Spiritu, siquidem Spiritus Dei habitat in vobis: si quis vero Spiritum Christi non habet, hic non est ejus.

10. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

10. Si vero Christus in vobis est,corpus quidem mortuum est propter peccatum, Spiritus autem vita est propter justitiam.

11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

11. Si inquam Spiritus ejus qui suscitavit Iesum ex mortuis, habitat in vobis, qui suscitavit Christum ex mortuis, vivificabit et mortalia corpora propter Spiritum suum in vobis habitantem.

9. But ye, etc. He applies hypothetically a general truth to those to whom he was writing; not only that by directing his discourse to them particularly he might more powerfully affect them, but also that they might with certainty gather from the description already given, that they were of the number of those, from whom Christ had taken away the curse of the law. Yet, at the same time, by explaining what the Spirit of God works in the elect, and what fruit he brings forth, he encourages them to strive after newness of life.

If indeed the Spirit of God, etc. This qualifying sentence is fitly subjoined, by which they were stirred up to examine themselves more closely, lest they should profess the name of Christ in vain. And it is the surest mark by which the children of God are distinguished from the children of the world, when by the Spirit of God they are renewed unto purity and holiness. It seems at the same time to have been his purpose, not so much to detect hypocrisy, as to suggest reasons for glorying against the absurd zealots of the law, who esteem the dead letter of more importance than the inward power of the Spirit, who gives life to the law.

But this passage shows, that what Paul has hitherto meant by the Spirit, is not the mind or understanding (which is called the superior part of the soul by the advocates of freewill) but a celestial gift; for he shows that those are spiritual, not such as obey reason through their own will, but such as God rules by his Spirit. Nor are they yet said to be according to the Spirit, because they are filled with God’s Spirit, (which is now the case with none,) but because they have the Spirit dwelling in them, though they find some remains of the flesh still remaining in them: at the same time it cannot dwell in them without having the superiority; for it must be observed that man’s state is known by the power that bears rule in him.

But if any have not the Spirit of Christ, etc. He subjoins this to show how necessary in Christians is the denial of the flesh. The reign of the Spirit is the abolition of the flesh. Those in whom the Spirit reigns not, belong not to Christ; then they are not Christians who serve the flesh; for they who separate Christ from his own Spirit make him like a dead image or a carcase. And we must always bear in mind what the Apostle has intimated, that gratuitous remission of sins can never be separated from the Spirit of regeneration; for this would be as it were to rend Christ asunder.

If this be true, it is strange that we are accused of arrogance by the adversaries of the gospel, because we dare to avow that the Spirit of Christ dwells in us: for we must either deny Christ, or confess that we become Christians through his Spirit. It is indeed dreadful to hear that men have so departed from the word of the Lord, that they not only vaunt that they are Christians without God’s Spirit, but also ridicule the faith of others: but such is the philosophy of the Papists.

But let readers observe here, that the Spirit is, without any distinction, called sometimes the Spirit of God the Father, and sometimes the Spirit of Christ; and thus called, not only because his whole fulness was poured on Christ as our Mediator and head, so that from him a portion might descend on each of us, but also because he is equally the Spirit of the Father and of the Son, who have one essence, and the same eternal divinity. As, however, we have no intercourse with God except through Christ, the Apostle wisely descends to Christ from the Father, who seems to be far off:

10. But if Christ be in us, etc. What he had before said of the Spirit he says now of Christ, in order that the mode of Christ’s dwelling in us might be intimated; for as by the Spirit he consecrates us as temples to himself, so by the same he dwells in us. But what we have before referred to, he now explains more fully — that the children of God are counted spiritual, not on the ground of a full and complete perfection, but only on account of the newness of life that is begun in them. And he anticipates here an occasion of doubt, which might have otherwise disturbed us; for though the Spirit possesses a part of us, we yet see another part still under the power of death. He then gives this answer — that the power of quickening is in the Spirit of Christ, which will be effectual in swallowing up our mortality. He hence concludes that we must patiently wait until the relics of sin be entirely abolished.

Readers have been already reminded, that by the word Spirit they are not to understand the soul, but the Spirit of regeneration; and Paul calls the Spirit life, not only because he lives and reigns in us, but also because he quickens us by his power, until at length, having destroyed the mortal fesh, he perfectly renews us. So, on the other hand, the word body signifies that gross mass which is not yet purified by the Spirit of God from earthly dregs, which delight in nothing but what is gross; for it would be otherwise absurd to ascribe to the body the fault of sin: besides the soul is so far from being life that it does not of itself live. The meaning of Paul then is — that although sin adjudges us to death as far as the corruption of our first nature remains in us, yet that the Spirit of God is its conqueror: nor is it any hindrance, that we are only favored with the first-fruits, for even one spark of the Spirit is the seed of life. There are mainly two explanations of this verse and the following, with some shades of difference. The one is given here; according to which “the body,” and “bodies,” are taken figuratively for nature corrupted by sin; the “body,” as it is flesh, or corrupted, is “dead,” is crucified, or doomed to die “on account of sin;” and this “body,” or these “bodies,” which are mortal, and especially so as to their corruption, are to be quickened, revived, and made subservient to the will of God. It appears that this is essentially the view taken by Chrysostom, and also by Erasmus, Locke, Marckius, and by Stuart and Barnes. It is said that νέκρον and θνητα have the same meaning with “crucified” and “destroyed,” in Romans 6:6, and “dead,” in Romans 6:7, 8, and “dead,” in Romans 6:11, and “mortal,” in Romans 6:12. And as to the meaning of ζωοποίησει, is “shall quicken,” reference is made to Colossians 2:12, 13; Ephesians 1:19, 20; Ephesians 2:5, 6. It is also added, that the words “mortify the deeds of the body,” in Romans 8:13, confirm this view.

The other explanation, adopted by Augustine, and also by Pareus, Vitringa, Turrettin, Doddridge, Scott, Chalmers, Haldane, and Hodge, is the following, — The “body,” and “bodies,” are to be taken literally, and the spirit, in the 10th verse, is the renewed man, or the renewed soul, which has or possesses “life” through the righteousness of Christ, or is made to enjoy life through the righteousness implanted by the Spirit. The meaning then is this, “The body is dead through sin, is doomed to die because of sin; but the spirit is life through righteousness, the soul renewed has life through Christ’s righteousness: but the dying body, now tabernacled by the Spirit, shall also be quickened and made immortal through the mighty power of the divine Spirit.” Thus salvation shall be complete when the “redemption of the body” shall come. See Romans 8:23.

While the two views are theologically correct, the latter is that which is the most consonant with the usual phraseology of Scripture, though the former seems the most suitable to the context. The subject evidently is the work of the Spirit in mortifying sin, and in bestowing and sustaining spiritual life. The inference in the next verse seems favorable to this view. — Ed.

11. If the Spirit, etc. This is a confirmation of the last verse, derived from the efficient cause, and according to this sense, — “Since by the power of God’s Spirit Christ was raised, and since the Spirit possesses eternal power, he will also exert the same with regard to us.” And he takes it as granted, that in the person of Christ was exhibited a specimen of the power which belongs to the whole body of the Church: and as he makes God the author of the resurrection, he assigns to him a life-giving Spirit.

Who raised, etc. By this periphrasis he describes God; which harmonizes better with his present object, than if he had called him simply by his own name. For the same reason he assigns to the Father the glory of raising Christ; for it more clearly proved what he had in view, than if he had ascribed the act to Christ himself. For it might have been objected, “That Christ was able by his own power to raise up himself, and this is what no man can do.” But when he says, that God raised up Christ by his Spirit, and that he also communicated his Spirit to us, there is nothing that can be alleged to the contrary; so that he thus makes sure to us the hope of resurrection. Nor is there anything here that derogates from that declaration in John,

“I have power to lay down my life, and to take it up again.” (John 10:18.)

No doubt Christ arose through his own power; but as he is wont to attribute to the Father whatever Divine power he possesses, so the Apostle has not improperly transferred to the Father what was especially done by Christ, as the peculiar work of divinity.

By mortal bodies he understands all those things which still remain in us, that are subject to death; for his usual practice is to give this name to the grosser part of us. We hence conclude, that he speaks not of the last resurrection, which shall be in a moment, but of the continued working of the Spirit, by which he gradually mortifies the relics of the flesh and renews in us a celestial life.

Romans 8:12-14

12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

12. Itaque fratres, debitores sumus, non carni, ut secundum carnem vivamus.

13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

13. Si enim secundum carnem vixeritis, moriemini: si vero Spiritu facta carnis “Deeds of the body” is our version, and the preponderance of authority, according to Griesbach, is in its favor, though he admits that the other reading, τἠ σαρκὀ, is nearly equal to it, and deserves farther inquiry. — Ed. mortificaveritis, vivetis.

14. For as many as are led by the Spirit of God, they are the sons of God.

14. Quicunque enim Spiritu Dei aguntur, ii filii Dei sunt.

12. So then, brethren, etc. This is the conclusion of what has been previously said; for if we are to renounce the flesh, we ought not to consent to it; and if the Spirit ought to reign in us, it is inconsistent not to attend to his bidding. Paul’s sentence is here defective, for he omits the other part of the contrast, — that we are debtors to the Spirit; but the meaning is in no way obscure. He did not mention the other part, says Pareus, “because it was so evident.” Besides, what he had already stated, and what he proceeds to state, are so many evidences of our obligations to live after the Spirit, that it was unnecessary to make such an addition. — Ed. This conclusion has the force of an exhortation; for he is ever wont to draw exhortations from his doctrine. So in another place, Ephesians 4:30, he exhorts us

“not to grieve the Spirit of God, by whom we have been sealed to the day of redemption:”

he does the same in Galatians 5:25,

“If we live in the Spirit, let us also walk in the Spirit.”

And this is the case, when we renounce carnal lusts, so as to devote ourselves, as those who are bound, to the righteousness of God. Thus indeed we ought to reason, not as some blasphemers are wont to do, who talk idly, and say, — that we must do nothing, because we have no power. But it is as it were to fight against God, when we extinguish the grace offered to us, by contempt and negligence.

13. For if ye will live after the flesh, etc. He adds a threatening, in order more effectually to shake off their torpor; by which also they are fully confuted who boast of justification by faith without the Spirit of Christ, though they are more than sufficiently convicted by their own conscience; for there is no confidence in God, where there is no love of righteousness. It is indeed true, that we are justified in Christ through the mercy of God alone; but it is equally true and certain, that all who are justified are called by the Lord, that they may live worthy of their vocation. Let then the faithful learn to embrace him, not only for justification, but also for sanctification, as he has been given to us for both these purposes, lest they rend him asunder by their mutilated faith.

But if ye by the Spirit, etc. He thus moderates his address, that he might not deject the minds of the godly, who are still conscious of much infirmity; for however we may as yet be exposed to sins, he nevertheless promises life to us, provided we strive to mortify the flesh: for he does not strictly require the destruction of the flesh, but only bids us to make every exertion to subdue its lusts.

14. For whosoever are led by the Spirit of God, etc. This is a confirmation of what has immediately preceded; for he teaches us, that those only are deemed the sons of God who are ruled by his Spirit; for by this mark God acknowledges them as his own people. Thus the empty boasting of hypocrites is taken away, who without any reason assume the title; and the faithful are thus encouraged with unhesitating confidence to expect salvation. The import of the whole is this — “all those are the sons of God who are led Αγονται — are led or conducted: “A metaphor taken from the blind or those in darkness, who know not how to proceed without a conductor. So we have need to be led by the Spirit in the way of truth, for we are blind and see no light. Or it is a metaphor taken from infants, who can hardly walk without a guide; for the regenerated are like little children lately born. Thus we are reminded of our misery and weakness; and we ought not to ascribe to ourselves either knowledge or strength apart from the Spirit of God.” — Pareus by God’s Spirit; all the sons of God are heirs of eternal life: then all who are led by God’s Spirit ought to feel assured of eternal life. But the middle term or assumption is omitted, for it was indubitable.

But it is right to observe, that the working of the Spirit is various: for there is that which is universal, by which all creatures are sustained and preserved; there is that also which is peculiar to men, and varying in its character: but what he means here is sanctification, with which the Lord favors none but his own elect, and by which he separates them for sons to himself.

Romans 8:15-18

15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

15. Et enim non accepistis spiritum servitutis iterum in terrorem: sed accepistis Spiritum adoptionis, per quem clamamus, Abba, Pater.

16. The Spirit itself beareth witness with our spirit, that we are the children of God:

16. Ipse enim Spiritus simul testificatur spiritui nostro quod sumus filii Dei:

17. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

17. Si vero filii, etiam hæredes; hæredes quidem Dei, cohæredes autem Christi: siquidem compatimur, ut et una glorificemur.

18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

18. Existimo certe non esse pares afflictiones hujus temporis ad futuram gloriam quæ revelabitur erga nos.

15. He now confirms the certainty of that confidence, in which he has already bidden the faithful to rest secure; and he does this by mentioning the special effect produced by the Spirit; for he has not been given for the purpose of harassing us with trembling or of tormenting us with anxiety; but on the contrary, for this end — that having calmed every perturbation, and restoring our minds to a tranquil state, he may stir us up to call on God with confidence and freedom. He does not then pursue only the argument which he had before stated, but dwells more on another clause, which he had connected with it, even the paternal mercy of God, by which he forgives his people the infirmities of the flesh and the sins which still remain in them. He teaches us that our confidence in this respect is made certain by the Spirit of adoption, who could not inspire us with confidence in prayer without sealing to us a gratuitous pardon: and that he might make this more evident, he mentions a twofold spirit; he calls one the spirit of bondage, which we receive from the law; and the other, the spirit of adoption, which proceeds from the gospel. The first, he says, was given formerly to produce fear; the other is given now to afford assurance. By such a comparison of contrary things the certainty of our salvation, which he intended to confirm, is, as you see, made more evident. By the Spirit, πνεῦμα, (without the article,) some, as Augustine, Beza, and others, understand the Holy Spirit, and so Calvin, for the most part, seems to do. Then “the Spirit of bondage” means the Spirit the effect of whose administration was bondage; and “the Spirit of adoption” must signify the Spirit, the bestower of adoption. But we may take spirit here, in both instances, as it is often taken, in the sense of disposition or feeling; according to the expression, “the spirit of meekness” — πνεύματι πρᾴοτητος, 1 Corinthians 4:21, and “the spirit of fear” — πνεῦμα δειλίας 2 Timothy 1:7. The word for adoption, υἱοθεσία, may be rendered sonship, or affiliation, or filiation, as Luther sometimes renders it: and as the Spirit of meekness means a meek spirit, so we may translate the two clauses here, “a servile spirit” and “a filial spirit.” At the same time it may be better to take the “spirit” throughout as the divine Spirit, as in several instances it must evidently be so taken. — Ed. The same comparison is used by the author of the Epistle to the Hebrews, where he says, that we have not come to Mount Sinai, where all thing were so terrible, that the people, being alarmed as it were by an immediate apprehension of death, implored that the word should be no more spoken to them, and Moses himself confessed that he was terrified;

“but to Sion, the mount of the Lord, and to his city, the heavenly Jerusalem, where Jesus is, the Mediator of the New Testament,” etc. (Hebrews 12:22,24.)

By the adverb again, we learn, that the law is here compared with the gospel: for the Son of God by his coming has brought to us this invaluable benefit, — that we are no longer bound by the servile condition of the law. You are not however to infer from this, either that no one before the coming of Christ was endued with the spirit of adoption, or that all who received the law were servants and not sons: for he compares the ministration of the law with the dispensation of the gospel rather than persons with persons. I indeed allow that the faithful are here reminded how much more bountifully God now deals with them than he did formerly with the fathers under the Old Testament; he yet regards the outward dispensation, in respect of which only we excel them: for though the faith of Abraham, of Moses, and of David, was superior to ours, yet as God kept them apparently under a schoolmaster, they had not advanced into that liberty which has been revealed to us.

But it must at the same time be noticed, that it was designedly, on account of false apostles, that a contrast was made between the literal disciples of the law, and the faithful whom Christ, the heavenly Teacher, not only addresses by words, but also teaches inwardly and effectually by his Spirit.

And though the covenant of grace is included under the law, it is yet far different from it; for in setting up the gospel in opposition to it, he regards nothing but what was peculiar to the law itself, as it commands and forbids, and restrains transgressors by the denunciation of death: and thus he gives the law its own character, in which it differs from the gospel; or this statement may be preferred by some, — “He sets forth the law only, as that by which God covenants with us on the ground of works.” So then persons only must be regarded as to the Jewish people; for when the law was published, and also after it was published, the godly were illuminated by the same Spirit of faith; and thus the hope of eternal life, of which the Spirit is the earnest and seal, was sealed on their hearts. The only difference is, that the Spirit is more largely and abundantly poured forth in the kingdom of Christ. But if you regard only the dispensation of the law, it will then appear, that salvation was first clearly revealed at that time, when Christ was manifested in the flesh. All things under the Old Testament were involved in great obscurity, when compared with the clear light of the gospel.

And then, if the law be viewed in itself, it can do nothing but restrain those, devoted to its miserable bondage, by the horror of death; for it promises no good except under condition, and denounces death on all transgressors. Hence, as there is the spirit of bondage under the law, which oppresses the conscience with fear; so under the gospel there is the spirit of adoption, which exhilarates our souls by bearing a testimony as to our salvation. But observe, that fear is connected with bondage, as it cannot be otherwise, but that the law will harass and torment souls with miserable disquietness, as long as it exercises its dominion. There is then no other remedy for quieting them, except God forgives us our sin and deals kindly with us as a father with his children.

Through whom we cry, etc. He has changed the person, that he might describe the common privilege of all the saints; as though he had said, — “Ye have the spirit, through whom you and all we, the rest of the faithful, cry,” etc. The imitation of their language is very significant; when he introduces the word Father, in the person of the faithful. The repetition of the name is for the sake of amplification; for Paul intimates, that God’s mercy was so published through the whole world, that he was invoked, as Augustine observes, indiscriminately in all languages. Wolfius gives a quotation from the Talmud, by which it appears that “servants” or slaves, and “maids” or bondmaids, were not allowed among the Jews to call their master Abba (אבא), nor their mistress Aima (אימא), these being names which children alone were permitted to use. And Selden says, that there is an evident allusion in this passage to that custom among the Jews. Under the law the people of God were servants, but under the gospel they are made children; and hence the privilege of calling God Abba. Haldane, quoting Claude, gives the same explanation. The repetition of the word is for the sake of emphasis, and is given as an expression of warm, ardent, and intense feeling.. See an example of this in our Savior’s prayer in the garden, Mark 14:36, and in what he said on the cross, Matthew 27:46. The idea mentioned by Calvin, derived from the Fathers, seems not to be well founded. — Ed. His object then was to express the consent which existed among all nations. It hence follows, that there is now no difference between the Jew and the Greek, as they are united together. Isaiah speaks differently when he declares, that the language of Canaan would be common to all, (Isaiah 19:18;) yet the meaning is the same; for he had no respect to the external idiom, but to the harmony of heart in serving God, and to the same undisguised zeal in professing his true and pure worship. The word cry is set down for the purpose of expressing confidence; as though he said, “We pray not doubtingly, but we confidently raise up a loud voice to heaven.”

The faithful also under the law did indeed call God their Father, but not with such full confidence, as the vail kept them at a distance from the sanctuary: but now, since an entrance has been opened to us by the blood of Christ, we may rejoice fully and openly that we are the children of God; hence arises this crying. In short, thus is fulfilled the prophecy of Hosea,

“I will say to them, My people are ye: they in their turn will answer, Thou art our God.” (Hosea 2:23.)

For the more evident the promise is, the greater the freedom in prayer.

16. The Spirit himself, etc. He does not simply say, that God’s Spirit is a witness to our spirit, but he adopts a compound verb, which might be rendered “contest,” (contestatur,) were it not that contestation (contestatio) has a different meaning in Latin. But Paul means, that the Spirit of God gives us such a testimony, that when he is our guide and teacher, our spirit is made assured of the adoption of God: for our mind of its own self, without the preceding testimony of the Spirit, could not convey to us this assurance. There is also here an explanation of the former verse; for when the Spirit testifies to us, that we are the children of God, he at the same time pours into our hearts such confidence, that we venture to call God our Father. And doubtless, since the confidence of the heart alone opens our mouth, except the Spirit testifies to our heart respecting the paternal love of God, our tongues would be dumb, so that they could utter no prayers. For we must ever hold fast this principle, — that we do not rightly pray to God, unless we are surely persuaded in our hearts, that he is our Father, when we so call him with our lips. To this there is a corresponding part, — that our faith has no true evidence, except we call upon God. It is not then without reason that Paul, bringing us to this test, shows that it then only appears how truly any one believes, when they who have embraced the promise of grace, exercise themselves in prayers. The words αὐτὸ τὸ πνεῦμα, seem to mean the divine Spirit. The reference is to “the Spirit of God” in Romans 8:14; “This self-same Spirit,” or, “He the Spirit,” for so αὐτὀ τὸ πνεῦμα, may be rendered, especially when the article intervenes between it and its noun. See Luke 24:15; John 16:27

Beza renders συμμαρτυρεῖ τῶ πνεύματι ἡμῶν, “testifies together with our spirit — una cum nostro spiritu,” and the Vulqate “testifies to our spirit,” as though the verb had not its compound; and it is said to have only the simpler meaning of testifying, though compounded, in Romans 9:1; and in Revelation 22:18, where it has a dative case after it as here, “I testify to every man,” etc. The soul appears to be here called “spirit,” because the renewed soul is intended, or the soul having the spirit of adoption; or it may be an instance of the Apostle’s mode of writing, who often puts the same word twice in a sentence, but in a different meaning. The Holy Spirit testifies to our spirit, say Origen and Theodoret, by producing obedience, love, and imitation of God, which are evidences of our adoption; but Chrysostom and Ambrose say, by enabling us to cry Abba, Father, according to to former verse. The latter seems to be the meaning adopted by Calvin It is said by Estius, according to Poole, that the compound verb is never used without the idea of a joint-testimony being implied, and that in Revelation 22:18, it is a testimony in conjunction with Christ. Then the import of this text would be, that the Holy Spirit testifies, together with the spirit of adoption, to our spirit, to our soul or renewed mind, that we are the children of God. Thus a direct influence of the Spirit, in addition to that which is sanctifying and filial, seems to have been intended. See 2 Corinthians 1:22; Ephesians 1:13,14, 1 John 2:20, 27

Professor Hodge gives this paraphrase, — “Not only does our filial spirit towards God prove that we are his children, but the Holy Spirit itself conveys to our souls the assurance of this delightful fact.” This seems to be the full and precise import of the passage. — Ed.

But there is here a striking refutation of the vain notions of the Sophists respecting moral conjecture, which is nothing else but uncertainty and anxiety of mind; nay, rather vacillation and delusion. “The [Roman] Catholic Church, with which all sects that proceed from Pelagian principles agree, deters from the certainty of the state of grace, and desires uncertainty towards God. Such uncertainty of hearts is then a convenient means to keep men in the leading-strings of the priesthood or ambitious founders of sects; for since they are not allowed to have any certainty themselves respecting their relation to God, they can only rest upon the judgments of their leaders about it, who thus rule souls with absolute dominion; the true evangelic doctrine makes free from such slavery to man. — Olshausen

There is no doubt much truth in these remarks; but another reason may be added: Those who know not themselves what assurance is, cannot consistently teach the doctrine; and real, genuine assurance, is an elevated state, to which man, attached to merely natural principles, can never ascend. — Ed. There is also an answer given here to their objection, for they ask, “How can a man fully know the will of God?” This certainly is not within the reach of man, but it is the testimony of God’s Spirit; and this subject he treats more at large in the First Epistle to the Corinthians, from which we may derive a fuller explanation of a passage. Let this truth then stand sure, — that no one can be called a son of God, who does not know himself to be such; and this is called knowledge by John, in order to set forth its certainty. (1 John 5:19, 20.)

17. And if children, etc. By an argument, taken from what is annexed or what follows, he proves that our salvation consists in having God as our Father. It is for children that inheritance is appointed: since God then has adopted us as his children, he has at the same time ordained an inheritance for us. He then intimates what sort of inheritance it is — that it is heavenly, and therefore incorruptible and eternal, such as Christ possesses; and his possession of it takes away all uncertainty: and it is a commendation of the exellency of this inheritance, that we shall partake of it in common with the only-begotten Son of God. It is however the design of Paul, as it will presently appear more fully, highly to extol this inheritance promised to us, that we may be contented with it, and manfully despise the allurements of the world, and patiently bear whatever troubles may press on us in this life.

If so be that we suffer together, etc. Various are the interpretations of this passage, but I approve of the following in preference to any other, “We are co-heirs with Christ, provided, in entering on our inheritance, we follow him in the same way in which he has gone before.” And he thus made mention of Christ, because he designed to pass over by these steps to an encouraging strain, — “God’s inheritance is ours, because we have by his grace been adopted as his children; and that it may not be doubtful, its possession as been already conferred on Christ, whose partners we are become: but Christ came to it by the cross; then we must come to it in the same manner.” The particle εἴπερ is rendered the same as here by Ambrose and Beza, “si modo — if in case that;” but by Chrysostom and Peter Martyr, in the sense of ἐπειδὰν, “quandoquidem — since,” “since we suffer together, in order that we may also be together glorified.” The Vulgate has, “si tamen — if however.” It may be suitably rendered “provided.” — Ed. Nor is that to be dreaded which some fear, that Paul thus ascribes the cause of our eternal glory to our labours; for this mode of speaking is not unusual in Scripture. He denotes the order, which the Lord follows in dispensing salvation to us, rather than the cause; for he has already sufficiently defended the gratuitous mercy of God against the merits of works. When now exhorting us to patience, he does not show whence salvation proceeds, but how God governs his people.

18. I indeed judge, The particle γὰρ cannot be causal here. It has its primary meaning truly, indeed, or verily, though it has commonly its secondary meaning for, because, therefore. The context is our guide; when there is nothing previously said, for which a reason is given, then it has only an affirmative sense: or as some think, it is to be viewed as a particle of transition, or as signifying an addition, and may be rendered besides, further, moreover, perhaps this latter meaning would be suitable here. In the preceded verse the Apostle says, for the encouragement of Christians, that their conformity to Christ in suffering would terminate in conformity to him in glory: and then, as an additional consideration, he states his full conviction, that present sufferings are as nothing to the glory which they would have to enjoy. The connection can hardly be otherwise seen, except indeed we consider something understood, as, “Not only so;” and then it may be rendered for, as giving a reason for the qualifying negative. An ellipsis of this kind is not without examples in Greek authors, as well as in the New Testament. — Ed. etc. Though they take not altogether an unsuitable view who understand this as a kind of modification; yet I prefer to regard it in the light of an encouragement, for the purpose of anticipating an objection, according to this import, — “It ought not indeed to be grievous to us, if we must pass through various afflictions into celestial glory, since these, when compared with the greatness of that glory, are of the least moment.” He has mentioned future for eternal glory, intimating that the afflictions of the world are such as pass away quickly.

It is hence evident how ill understood has this passage been by the Schoolmen; for they have drawn from it their frivolous distinction between congruity and condignity. The Apostle indeed compares not the worthiness of the one with that of the other, but only lightens the heaviness of the cross by a comparison with the greatness of glory, in order to confirm the minds of the faithful in patience.

Romans 8:19-22

19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

19. Siquidem intenta expectatio creature, revelationem filiorum Dei expectat:

20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

20. Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecit ipsam in spe;

21. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

21. Quoniam ipsa quoque creatura asseretur a servitute corruptionis in libertatem gloriæ filiorum Dei.

22. For we know that the whole creation groaneth and travaileth in pain together until now.

22. Novimus enim quod creatura universa congemiscit, et ad hunc diem parturit.

19 For the intent expectation of the creation, etc. He teaches us that there is an example of the patience, to which he had exhorted us, even in mute creatures. For, to omit various interpretations, I understand the passage to have this meaning — that there is no element and no part of the world which, being touched, as it were, with a sense of its present misery, does not intensely hope for a resurrection. He indeed lays down two things, — that all are creatures in distress, — and yet that they are sustained by hope. And it hence also appears how immense is the value of eternal glory, that it can excite and draw all things to desire it.

Further, the expression, expectation expects, or waits for, though somewhat unusual, yet has a most suitable meaning; for he meant to intimate, that all creatures, seized with great anxiety and held in suspense with great desire, look for that day which shall openly exhibit the glory of the children of God. The revelation of God’s children shall be, when we shall be like God, according to what John says,

“For though we know that we are now his sons, yet it appears not yet what we shall be.” (1 John 3:2.)

But I have retained the words of Paul; for bolder than what is meet is the version of Erasmus, “Until the sons of God shall be manifest;” nor does it sufficiently express the meaning of the Apostle; for he means not, that the sons of God shall be manifested in the last day, but that it shall be then made known how desirable and blessed their condition will be, when they shall put off corruption and put on celestial glory. But he ascribes hope to creatures void of reason for this end, — that the faithful may open their eyes to behold the invisible life, though as yet it lies hid under a mean garb.

20. For to vanity has the creation, etc. He shows the object of expectation from what is of an opposite character; for as creatures, being now subject to corruption, cannot be restored until the sons of God shall be wholly restore; hence they, longing for their renewal, look forward to the manifestation of the celestial kingdom. He says, that they have been subjected to vanity, and for this reason, because they abide not in a constant and durable state, but being as it were evanescent and unstable, they pass away swiftly; for no doubt he sets vanity in opposition to a perfect state.

Not willingly, etc. Since there is no reason in such creatures, their will is to be taken no doubt for their natural inclination, according to which the whole nature of things tends to its own preservation and perfection: whatever then is detained under corruption suffers violence, nature being unwilling and repugnant. But he introduces all parts of the world, by a sort of personification, as being endued with reason; and he does this in order to shame our stupidity, when the uncertain fluctuation of this world, which we see, does not raise our minds to higher things.

But on account of him, etc. He sets before us an example of obedience in all created things, and adds, that it springs from hope; for hence comes the alacrity of the sun and moon, and of all the stars in their constant courses, hence is the sedulity of the earth’s obedience in bringing forth fruits, hence is the unwearied motion of the air, hence is the prompt tendency to flow in water. God has given to everything its charge; and he has not only by a distinct order commanded what he would to be done, but also implanted inwardly the hope of renovation. For in the sad disorder which followed the fall of Adam, the whole machinery of the world would have instantly become deranged, and all its parts would have failed had not some hidden strength supported them. It would have been then wholly inconsistent that the earnest of the Spirit should be less efficacious in the children of God than hidden instinct in the lifeless parts of creation. How much soever then created things do naturally incline another way; yet as it has pleased God to bring them under vanity, they obey his order; and as he has given them a hope of a better condition, with this they sustain themselves, deferring their desire, until the incorruption promised to them shall be revealed. He now, by a kind of personification, ascribes hope to them, as he did will before.

21. Because the creation itself, etc. He shows how the creation has in hope been made subject to vanity; that is, inasmuch as it shall some time be made free, according to what Isaiah testifies, and what Peter confirms still more clearly. It is then indeed meet for us to consider what a dreadful curse we have deserved, since all created things in themselves blameless, both on earth and in the visible heaven, undergo punishment for our sins; for it has not happened through their own fault, that they are liable to corruption. Thus the condemnation of mankind is imprinted on the heavens, and on the earth, and on all creatures. It hence also appears to what excelling glory the sons of God shall be exalted; for all creatures shall be renewed in order to amplify it, and to render it illustrious.

But he means not that all creatures shall be partakers of the same glory with the sons of God; but that they, according to their nature, shall be participators of a better condition; for God will restore to a perfect state the world, now fallen, together with mankind. But what that perfection will be, as to beasts as well as plants and metals, it is not meet nor right in us to inquire more curiously; for the chief effect of corruption is decay. Some subtle men, but hardly sober-minded, inquire whether all kinds of animals will be immortal; but if reins be given to speculations where will they at length lead us? Let us then be content with this simple doctrine, — that such will be the constitution and the complete order of things, that nothing will be deformed or fading.

22. For we know, etc. He repeats the same sentiment, that he might pass over to us, though what is now said has the effect and the form of a conclusion; for as creatures are subject to corruption, not through their natural desire, but through the appointment of God, and then, as they have a hope of being hereafter freed from corruption, it hence follows, that they groan like a woman in travail until they shall be delivered. But it is a most suitable similitude; it shows that the groaning of which he speaks will not be in vain and without effect; for it will at length bring forth a joyful and blessed fruit. The meaning is, that creatures are not content in their present state, and yet that they are not so distressed that they pine away without a prospect of a remedy, but that they are as it were in travail; for a restoration to a better state awaits them. By saying that they groan together, he does not mean that they are united together by mutual anxiety, but he joins them as companions to us. The particle hitherto, or, to this day, serves to alleviate the weariness of daily languor; for if creatures have continued for so many ages in their groaning, how inexcusable will our softness or sloth be if we faint during the short course of a shadowy life. The various opinions which have been given on these verses are referred to at some length by Stuart; and he enumerates not less than eleven, but considers only two as entitled to special attention — the material creation, animate and inanimate, as held here by Calvin, and the rational creation, including mankind, with the exception of Christians, which he himself maintains. In favor of the first he names Chrysostom, Theodoret, Theophylact, Œcumenius, Jerome, Ambrose, Luther, Koppe, Doddridge, (this is not correct,) Flatt, and Tholuck; to whom may be added Scott, Haldane, and Chalmers, though Scott, rather inconsistently with the words of the text, if the material creation including animals be meant, regards as a reverie their resurrection; see Romans 8:21.

After a minute discussion of various points, Stuart avows his preference to the opinion, that the creature” means mankind in general, as being the least liable to objections; and he mentions as its advocates Lightfoot, Locke, Turrettin, Semler, Rosenmüller, and others. He might have added Augustine. Reference is made for the meaning of the word “creature” to Mark 16:15; Colossians 1:23; and 1 Peter 2:13.

It appears from Wolfius, that the greater part of the Lutheran and Reformed Divines have entertained the first opinion, that the “creature” means the world, rational and animal; to which he himself mainly accedes; and what he considers next to this, as the most tenable, is the notion, that the “creature” means the faithful, that “the sons of God” are the blessed in heaven, and that the Apostles and apostolic men were those who enjoyed “the first-fruits of the Spirit.”

This last opinion relieves us from difficulties which press on all other expositions; and it may be extricated from objections which have been made to it; only the last sentence needs not be introduced. The whole passage, from Romans 8:18 to the end of Romans 8:25, is in character with the usual style of the Apostle. He finishes the first part with Romans 8:22; and then in the second part he announces the same thing in a different form, in more explicit terms, and with some additions. The “waiting” in Romans 8:19, has a correspondent “waiting” in Romans 8:23; and “the hope” in Romans 8:20, has another “hope” to correspond with it in Romans 8:24; and correspondent too is “the manifestation of the sons of God” in verse 19, and “the redemption of our body” in Romans 8:23. To reiterate the same truth in a different way was to make a deeper impression, and accordant with the Apostles manner of writing. He begins the second time, after Romans 8:22, in which is stated the condition of the whole world; and it is in contrast with that alone that Romans 8:23 is to be viewed, which restates and explains what had been previously said, so that “the creature” are the “we ourselves;” and the Apostle proceeds with the subject to end of the 25th verse. Instances of the same sort of arrangement are to be found in Romans 2:17-24; Romans 11:33-36.

Romans 8:21 may be considered as an explanation only of the “hope,” at the end of Romans 8:20; “For even it, the creature,” though subjected to vanity, “shall be delivered from the bondage of corruption;” which means the same as “this body of death,” in Romans 7:24.

The word κτίσις, means, 1. creation, the world, Mark 10:6; Mark 13:19; Romans 1:20; 2 Peter 3:4: — 2, what is created — creature, what is formed — a building, what is instituted — an ordinance, Romans 1:25; 8:39; Hebrews 4:13; Hebrews 9:11; 1 Peter 2:13: — 3, mankind, the world of men, Mark 16:15; Colossians 1:23: — 4, the renewed man, or renewed nature — Christians, 2 Corinthians 5:17; Galatians 6:15. There are only two other places where it is found, and is rendered in our version “creation,” Colossians 1:15, and Revelation 3:14

It is objected to its application here to Christians, because where it has this meaning, it is preceded by καινὴ, new. The same objection stands against applying it to mankind in general, for in these instances push precedes it. Its meaning must be gathered from the whole passage, and we must not stop at the end of verse 23, but include the two following verses. — Ed.

Romans 8:23-25

23. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

23. Non solum autem, sed ipsi quoque qui primordia Spiritus habemus; nos inquam ipsi in nobis ipsis gemimus, adoptionem expectantes, redemptionem corporis nostri.

24. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

24. Spe enim salvi facti sumus, spes vero quæ conspicitur, non est spes; quod enim conspicit quis, quomodo etiam speret?

25. But if we hope for that we see not, then do we with patience wait for it

25. Si ergo non quod non conspicimus, speramus, per patientiam expectamus.

23. And not only so, etc. There are those who think that the Apostle intended here to exalt the dignity of our future blessedness, and by this proof, because all things look for it with ardent desire; not only the irrational parts of creation, but we also who have been regenerated by the Spirit of God. This view is indeed capable of being defended, but there seems to me to be a comparison here between the greater and the less; as though he said, “The excellency of our glory is of such importance even to the very elements, which are destitute of mind and reason, that they burn with a certain kind of desire for it; how much more it behoves us, who have been illuminated by the Spirit of God, to aspire and strive with firmness of hope and with ardour of desire, after the attainment of so great a benefit.” And he requires that there should be a feeling of two kinds in the faithful: that being burdened with the sense of their present misery, they are to groan; and that notwithstanding they are to wait patiently for their deliverance; for he would have them to be raised up with the expectation of their future blessedness, and by an elevation of mind to overcome all their present miseries, while they consider not what they are now, but what they are to be.

Who have the beginnings, etc. Some render the word first-fruits, (primitias,) and as meaning a rare and uncommon excellency; but of this view I by no means approve. To avoid, therefore, any ambiguity, I have rendered the word beginnings, (primordia, the elements,) for I do not apply the expression, as they do, to the Apostles only, but to all the faithful who in this world are besprinkled only with a few drops by the Spirit; and indeed when they make the greatest proficiency, being endued with a considerable measure of it, they are still far off from perfection. These, then, in the view of the Apostle, are beginnings or first-fruits, to which is opposed the complete ingathering; for as we are not yet endued with fullness, it is no wonder that we feel disquietude. By repeating ourselves and adding in ourselves, he renders the sentence more emphatical, and expresses a more ardent desire, nor does he call it only a desire, but groaning: for in groaning there is a deep feeling of misery.

Waiting for the adoption, etc. Improperly indeed, but not without the best reason, is adoption employed here to designate the fruition of the inheritance to which we are adopted; for Paul means this, that the eternal decree of God, by which he has chosen us to himself as sons before the foundation of the world, of which he testifies to us in the gospel, the assurance of which he seals on our hearts by his Spirit, would be void, except the promised resurrection were certain, which is its consummation. The impropriety, which Calvin notices, is according to the usual phraseology of Scripture. What commences in this world and is completed the next is called by the same name. The word salvation is used in this way as designating its commencement and its progress as well as its completion. Besides, adoption here has a particular regard to the body, as it is explained the words which follow — Ed. For to what end is God our Father, except he receives us after we have finished our earthly pilgrimage into his celestial inheritance? To the same purpose is what he immediately subjoins, the redemption of the body. For the price of our redemption was in such a way paid by Christ, that death should notwithstanding hold us tied by its chains, yea, that we should carry it within us; it hence follows, that the sacrifice of the death of Christ would be in vain and fruitless, except its fruit appeared in our heavenly renovation.

24. For by hope, etc. Paul strengthens his exhortation by another argument; for our salvation cannot be separated from some kind of death, and this he proves by the nature of hope. Since hope extends to things not yet obtained, and represents to our minds the form of things hidden and far remote, whatever is either openly seen or really possessed, is not an object of hope. But Paul takes it as granted, and what cannot be denied, that as long as we are in the world, salvation is what is hoped for; it hence follows, that it is laid up with God far beyond what we can see. By saying, that hope is not what is seen, he uses a concise expression, but the meaning is not obscure; for he means simply to teach us, that since hope regards some future and not present good, it can never be connected with what we have in possession. If then it be grievous to any to groan, they necessarily subvert the order laid down by God, who does not call his people to victory before he exercises them in the warfare of patience. But since it has pleased God to lay up our salvation, as it were, in his closed bosom, it is expedient for us to toil on earth, to be oppressed, to mourn, to be afflicted, yea, to lie down as half-dead and to be like the dead; for they who seek a visible salvation reject it, as they renounce hope which has been appointed by God as its guardian. When we are said to be saved by hope, the meaning is that we are not fully or perfectly saved now, and that this is what we hope for. “Eternal salvation,” says Grotius, “we have not yet, but we hope for it.” There is present salvation, but that which is perfect is future. The Scripture speaks of salvation now, see Ephesians 2:8; Titus 3:4, 5; and of salvation as future, see Mark 13:13; John 10:9. — Ed.

25. If then what we see not, etc. This is an argument derived from what the antecedent implies; for patience necessarily follows hope. For when it is grievous to be without the good you may desire, unless you sustain and comfort yourselves with patience, you must necessarily faint through despair. Hope then ever draws patience with it. Thus it is a most apt conclusion — that whatever the gospel promises respecting the glory of the resurrection, vanishes away, except we spend our present life in patiently bearing the cross and tribulations. For if life be invisible, we must have death before our eyes: if glory be invisible, then our present state is that of degradation. And hence if you wish to include in a few words the meaning of the whole passage, arrange Paul’s arguments in this way, “To all the godly there is salvation laid up in hope; it is the character of hope to look forward to future and absent benefits: then the salvation of the faithful is not visible. Now hope is not otherwise sustained than by patience; then the salvation of the faithful is not to be consummated except by patience.”

It may be added, that we have here a remarkable passage, which shows, that patience is an inseparable companion of faith; and the reason of this is evident, for when we console ourselves with the hope of a better condition, the feeling of our present miseries is softened and mitigated, so that they are borne with less difficulty. “Patience,” says Pareus, “is needful for three reasons, — the good expected is absent, — there is delay, — and many difficulties intervene.” — Ed.

Romans 8:26-27

26. Likewise The connection here is not very evident Ωσαύτως — “similiter — in like manner,” by Calvin; “itidem — likewise,” by Pareus and Beza; “præterea — 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. 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 συναντιλαμβάνεται, 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. 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 אמף — “to strengthen, to invigorate,” and in Exodus 18:22, for נשא אתך — “to bear with,” that is, “a burden with thee,” — the very idea that it seems to have here — Ed. 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; 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. 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, “Intercedit — ὑπερεντυγχάνει — abundantly intercedes,” for so ὑπερ, prefixed to verbs, is commonly rendered. This is the proper action of an advocate, a name given to the Spirit by our Savior, ἄλλον παράκλητον — “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. 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. Or, “the comprehension of our mind — ingenii nostri captum.” Schleusner says, that the word ἀλάητος, has been improperly rendered ineffable or unutterable, and that the word to express such an idea is ἀνεκλάλητος, (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 ἀκίνητον, “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 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.

Romans 8:28-30

28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

28. Novimus autem quod iis qui diligunt Deum omnia cooperantur in bonum, iis scilicet qui secundum propositum vocati sunt sancti.

29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

29. Quoniam quos præcognovit etiam præfinivit conformes imaginis Filii sui, ut sit ipse primogenitus inter multos fratres:

30. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

30. Quos vero præfinivit, eos et vocavit; et quos vocavit, eos etiam justificavit; et quos justificavit, eos etiam glorificavit.

28. And we know, etc. He now draws this conclusion from what had been said, that so far are the troubles of this life from hindering our salvation, that, on the contrary, they are helps to it. It is no objection that he sets down an illative particle, for it is no new thing with him to make somewhat an indiscriminate use of adverbs, and yet this conclusion includes what anticipates an objection. For the judgment of the flesh in this case exclaims, that it by no means appears that God hears our prayers, since our afflictions continue the same. Hence the Apostle anticipates this and says, that though God does not immediately succour his people, he yet does not forsake them, for by a wonderful contrivance he turns those things which seem to be evils in such a way as to promote their salvation. If any one prefers to read this verse by itself, as though Paul proceeded to a new argument in order to show that adversities which assist our salvation, ought not to be borne as hard and grievous things, I do not object. At the same time, the design of Paul is not doubtful: “Though the elect and the reprobate are indiscriminately exposed to similar evils, there is yet a great, difference; for God trains up the faithful by afflictions, and thereby promotes their salvation.”

But we must remember that Paul speaks here only of adversities, as though he had said, “All things which happen to the saints are so overruled by God, that what the world regards as evil, the issue shows to be good.” For though what Augustine says is true, that even the sins of the saints are, through the guiding providence of God, so far from doing harm to them, that, on the contrary, they serve to advance their salvation; yet this belongs not to this passage, the subject of which is the cross.

It must also be observed, that he includes the whole of true religion in the love of God, as on it depends the whole practice of righteousness.

Even to them who according to his purpose, etc. This clause seems to have been added as a modification, lest any one should think that the faithful, because they love God, obtain by their own merit the advantage of deriving such fruit from their adversities. We indeed know that when salvation is the subject, men are disposed to begin with themselves, and to imagine certain preparations by which they would anticipate the favor of God. Hence Paul teaches us, that those whom he had spoken of as loving God, had been previously chosen by him. For it is certain that the order is thus pointed out, that we may know that it proceeds from the gratuitous adoption of God, as from the first cause, that all things happen to the saints for their salvation. Nay, Paul shows that the faithful do not love God before they are called by him, as in another place he reminds us that the Galatians were known of God before they knew him. (Galatians 4:9.) It is indeed true what Paul intimates, that afflictions avail not to advance the salvation of any but of those who love God; but that saying of John is equally true, that then only he is begun to be loved by us, when he anticipates us by his gratuitous love.

But the calling of which Paul speaks here, has a wide meaning, for it is not to be confined to the manifestation of election, of which mention is presently made, but is to be set simply in opposition to the course pursued by men; as though Paul had said, — “The faithful attain not religion by their own efforts, but are, on the contrary led by the hand of God, inasmuch as he has chosen them to be a peculiar people to himself.” The word purpose distinctly excludes whatever is imagined to be adduced mutually by men; as though Paul had denied, that the causes of our election are to be sought anywhere else, except in the secret good pleasure of God; which subject is more fully handled in the first chapter to the Ephesians, and in the first of the Second Epistle to Timothy; where also the contrast between this purpose and human righteousness is more distinctly set forth. Hammond has a long note on the expression, κατὰ πρόθεσιν and quotes Cyril of Jerusalem, Clemens of Alexandria, and Theophylact, as rendering the words, “according to their purpose,” that is, those who love God, — a construction of itself strange, and wholly alien to the whole tenor of the passage, and to the use of the word in most other instances. Paul has never used the word, except in one instance, (2 Timothy 3:10,) but with reference to God’s purpose or decree, — see Romans 9:11; Ephesians 1:11; Ephesians 3:11; 2 Timothy 1:9. It seems that Chrysostom, Origen, Theodoret, and other Fathers, have given the same singularly strange explanation. But in opposition to these, Poole mentions Ambrose, Augustine, and even Jerome, as regarding “the purpose” here as that of God: in which opinion almost all modern Divines agree.

Grotius very justly observes, that κλητοὶ, the called, according to the language of Paul, mean those who obey the call, (qui vocanti obediunt) and refers to Romans 1:6; 1 Corinthians 1:24; Revelation 17:14. And Stuart says that the word has this meaning throughout the New Testament, except in two instances, Matthew 20:16. and Matthew 22:14, where it means, invited. He therefore considers it as equivalent to ἔκλεκτοι, chosen, elected, or true Christians. — Ed. Paul, however, no doubt made here this express declaration, — that our salvation is based on the election of God, in order that he might make a transition to that which he immediately subjoined, namely, that by the same celestial decree, the afflictions, which conform us to Christ, have been appointed; and he did this for the purpose of connecting, as by a kind of necessary chain, our salvation with the bearing of the cross.

29. For whom he has foreknown, etc. He then shows, by the very order of election, that the afflictions of the faithful are nothing else than the manner by which they are conformed to the image of Christ; and that this was necessary, he had before declared. There is therefore no reason for us to be grieved, or to think it hard and grievous, that we are afflicted, unless we disapprove of the Lord’s election, by which we have been foreordained to life, and unless we are unwilling to bear the image of the Son of God, by which we are to be prepared for celestial glory.

But the foreknowledge of God, which Paul mentions, is not a bare prescience, as some unwise persons absurdly imagine, but the adoption by which he had always distinguished his children from the reprobate. Much controversy has been about the meaning of the verb προέγνω, in this place. Many of the Fathers, such as Jerome, Chrysostom, and Theodoret, regarded it in the sense of simple prescience, as having reference to those who would believe and obey the gospel. The verb is found only in this place, and in the following passages, Romans 11:2; Acts 26:5; 1 Peter 1:20; 2 Peter 3:17. In the second, and in the last passage, it signifies merely a previous knowledge or acquaintance, and refers to men. In 1 Peter 1:20, it is applied to Christ as having been “foreordained,” according to our version, “before the foundation of the world.” In this Epistle, Romans 11:2, it refers to God, — “God hath not cast away his people whom he foreknew;” and according to the context, it means the same as elected; for the Apostle speaks of what God did “according to the election of grace,” and not according to foreseen faith.

The noun derived from it is found in two places, Acts 2:23, and 1 Peter 1:2. In the first it evidently means decree, foreordination, and in the second, the same; where it is said, that those addressed by the Apostle were elected, “according to the foreknowledge of God, κατὰ πρόγνωσιν Θεοῦ, through the sanctification of the Spirit, unto obedience;” they were not then elected, according to God’s foreknowledge or foreordination, because of their obedience. This entirely subverts the gloss put on the verb in this passage.

The usual meaning given to the verb here is fore-approved, or chosen. Grotius, Turrettin, and others, consider that γινώσκω has the same meaning with the verb ידע, in Hebrew, which is sometimes that of approving or favoring, or regarding with love and approbation. So the compound verb may be rendered here, “whom he fore-approved, or foreknew,” as the objects of his choice: and this idea is what alone comports with the rest of the passage.

Stuart prefers another meaning, and that which it seems to have in 1 Peter 1:20, “foreordained.” He says that γινώσκω means sometimes to will, to determine, to ordain, to decree, and brings examples from Josephus, Plutarch, and Polybius. Then the compound verb would be here, “whom he foreordained,” or foredetermined. — Ed. In the same sense Peter says, that the faithful had been elected to the sanctification of the Spirit according to the foreknowledge of God. Hence those, to whom I have alluded, foolishly draw this inference, — That God has elected none but those whom he foresaw would be worthy of his grace. Peter does not in deed flatter the faithful, as though every one had been elected on account of his merit; but by reminding them of the eternal counsel of God, he wholly deprives them of all worthiness. So Paul does in this passage, who repeats by another word what he had said before of God’s purpose. It hence follows, that this knowledge is connected with God’s good pleasure; for he foreknew nothing out of himself, in adopting those whom he was pleased to adopt; but only marked out those whom he had purposed to elect.

The verb προορίζειν, which some translate, to predestinate, is to be understood according to what this passage requires; for Paul only meant, that God had so determined that all whom he has adopted should bear the image of Christ; nor has he simply said, that they were to be conformed to Christ, but to the image of Christ, that he might teach us that there is in Christ a living and conspicuous exemplar, which is exhibited to God’s children for imitation. The meaning then is, that gratuitous adoption, in which our salvation consists, is inseparable from the other decree, which determines that we are to bear the cross; for no one can be an heir of heaven without being conformed to the image of the only-begotten Son of God.

That he may be, or, that he might be, the first-born, etc.; for the Greek infinitive, εἶναι, may be rendered in these two ways; but I prefer the first rendering. But in mentioning Christ’s primogeniture, Paul meant only to express this, — that since Christ possesses a pre-eminence among the children of God, he is rightly given to us as a pattern, so that we ought to refuse nothing which he has been pleased to undergo. Hence, that the celestial Father may in every way bear testimony to the authority and honor which he has conferred on his own Son, he will have all those whom he adopts to be the heirs of his kingdom, to be conformed to his example. Though indeed the condition of the godly is apparently various, as there is a difference between the members of the same body, there is yet a connection between every one and his own head. As then the first-born sustains the name of the family, so Christ is placed in a state of pre-eminence not only that he might excel in honor among the faithful, but also that he might include all under him himself under the common name of brotherhood.

30. And whom he has foredetermined, (præfinivit,) them has he also called, etc. That he might now by a clearer proof show how true it is that a conformity with the humiliating state of Christ is for our good, he adopts a graduating process, by which he teaches us, that a participation of the cross is so connected with our vocation, justification, and, in short, with our future glory, that they can by no means be separated.

But that readers may better understand the Apostle’s meaning, it may be well to repeat what I have already said, — that the word foredetermine does not refer to election, but to that purpose or decree of God by which he has ordained that the cross is to be borne by his people; and by declaring that they are now called, he intimates, that God had not kept concealed what he had determined respecting them, but had made it known, that they might resignedly and humbly submit to the condition allotted to them; for calling here is to be distinguished from secret election, as being posterior to it. That none then may make this objection — that it appears to no one what lot God has appointed for him, the Apostle says, that God by his calling bears an evident testimony respecting his hidden purpose. But this testimony is not only found in the outward preaching of the gospel, but it has also the power of the Spirit connected with it; for the elect are there spoken of, whom God not only addresses by the outward word, but whom he also inwardly draws.

Justification may fitly be extended to the unremitted continuance of God’s favor, from the time of our calling to the hour of death; but as Paul uses this word throughout the Epistle, for gratuitous imputation of righteousness, there is no necessity for us to deviate from this meaning. What Paul indeed had in view was to show that a more precious compensation is offered to us, than what ought to allow us to shun afflictions; for what is more desirable than to be reconciled to God, so that our miseries may no longer be tokens of a curse, nor lead us to ruin?

He then immediately adds, that those who are now pressed down by the cross shall be glorified; so that their sorrows and reproaches shall bring them no loss. Though glorification is not yet exhibited except in our Head, yet as we in a manner behold in him our inheritance of eternal life, his glory brings to us such assurance respecting our own glory, that our hope may be justly compared to a present possession.

We may add, that Paul, imitating the style of the Hebrew language, adopts in these verbs the past instead of the present tense. Turrettin gives somewhat a different reason: “Paul speaks of these things as past, because they are as already done in God’s decree, and in order to show the certainty of their accomplishment.” A continued act is no doubt what is meant, according to this import, “Those whom God now, consistently with his purpose, exercises under the cross, are called and justified, that they may have a hope of salvation, so that nothing of their glory decays during their humiliation; for though their present miseries deform it before the world, yet before God and angels it always shines forth as perfect.” What Paul then means by this gradation is, That the afflictions of the faithful, by which they are now humbled, are intended for this end — that the faithful, having obtained the glory of the celestial kingdom, may reach the glory of Christ’s resurrection, with whom they are now crucified.

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 hæc? “Ad hæc,” — πρὸς ταῦτα Wolfius says, that it should be “de his — of these things;” and Hebrews 4:13, is quoted as an instance, “πρὸς ὅν ἡμῖν ὁ λόγος — of whom we speak.” — Ed. 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 “Quis intentabit crimina — who shall chapter crimes τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ — 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. 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. Calvin renders χαρίσεται 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 grace. The “all things” include every thing necessary for salvation — every grace now and eternal glory hereafter. — Ed.

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.

Romans 8:35-37

35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

35. Quis nos dirimet “Dirimet — break us off,” divide or part us; χωρίσει — set apart, sever, separate: τίς, “who,” may be rendered, “what,” as מי in Hebrew. It is not put, it may be, in the neuter gender, because of the gender of the nouns which follow. As the Hebrews use often the future for the potential mood, so the case may be here — “What can separate us from the love of Christ? tribulation, or distress?” etc. It ought also to be added, that the verb “separate,” is used to designate divorce or separation between man and his wife. See Matthew 19:6; 1 Corinthians 7:10, 11, 15. — Ed. a dilectione Christi? tribulatio, an angustia, an persequutio, an fames, an nuditas, an periculum, an gladius?

36. As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

36. Quemadmodum scriptum est, Quod propter te morimur quotidie, reputati sumus tanquam oves mactationi destinatæ:

37. Nay, in all these things we are more than conquerors through him that loved us.

37. Sed in iis omnibus supervincimus per eum qui dilexit nos.

35. Who shall separate us, etc. The conviction of safety is now more widely extended, even to lower things; for he who is persuaded of God’s kindness towards him, is able to stand firm in the heaviest afflictions. These usually harass men in no small degree, and for various reasons, — because they interpret them as tokens of God’s wrath, or think themselves to be forsaken by God, or see no end to them, or neglect to meditate on a better life, or for other similar reasons; but when the mind is purged from such mistakes, it becomes calm, and quietly rests. But the import of the words is, — That whatever happens, we ought to stand firm in this faith, — that God, who once in his love embraced us, never ceases to care for us. For he does not simply say that there is nothing which can tear God away from his love to us; but he means, that the knowledge and lively sense of the love which he testifies to us is so vigorous in our hearts, that it always shines in the darkness of afflictions: for as clouds, though they obscure the clear brightness of the sun, do not yet wholly deprive us of its light; so God, in adversities, sends forth through the darkness the rays of his favor, lest temptations should overwhelm us with despair; nay, our faith, supported by God’s promises as by wings, makes its way upward to heaven through all the intervening obstacles. It is indeed true, that adversities are tokens of God’s wrath, when viewed in themselves; but when pardon and reconciliation precede, we ought to be assured that God, though he chastises us, yet never forgets his mercy: he indeed thus reminds us of what we have deserved; but he no less testifies, that our salvation is an object of his care, while he leads us to repentance.

But he calls it the love of Christ, and for this reason, — because the Father has in a manner opened his compassions to us in him. As then the love of God is not to be sought out of Christ, Paul rightly directs to him our attention, so that our faith may behold, in the rays of Christ’s favor, the serene countenance of the Father. The meaning is, — that in no adversities ought our confidence to be shaken as to this truth — that when God is propitious, nothing can be adverse to us. Some take this love in a passive sense, for that by which he is loved by us, as though Paul would have us armed with invincible courage According to Poole, several of the Fathers entertained this opinion, such as Origen, Chrysostom, Theodoret, and Ambrose: but even Hammond and Grotius, great admirers of the Fathers, regard this love as that of God or of Christ to us. Wolfius says, that all the Lutheran divines give this exposition. It is indeed impossible rightly to view the whole passage without seeing that this explanation is the true one. In verse 32, it is incontestably evident that God’s love to us is what is spoken of: then in verse 37, it is expressly said, “through him who loved us;” and the last verse seems sufficient to remove every possible doubt. The difficulty of Barnes, in thinking it “not conceivable how afflictions should have any tendency to alienate Christ’s love from us,” arises from a misconception: for when we speak of not being separated from the love of Christ, the obvious meaning is, that nothing can separate us from participating in the effects of his love, that He, on account of his love, will sustain us under the greatest trials, and make “us more than conquerors.” The substance of what is here said, is contained in the last clause of Romans 8:32, — “How shall he not with him also freely give us all things?” It was the assurance of this truth that the Apostle obviously intended to convey. — Ed. but this comment may be easily disproved by the whole tenor of Paul’s reasoning; and Paul himself will presently remove all doubt by defining more clearly what this love is.

Tribulation, or distress, or persecution? etc. The pronoun masculine which he used at the beginning of the verse, contains a hidden power: for when he might have adopted the neuter gender and said — “What shall separate us?” etc., he preferred ascribing personality to things without life, and for this end, — that he might send forth with us into the contest as many champions as there are of temptations to try our faith.

But these three things have this difference: tribulation includes every kind of trouble or evil; distress is an inward feeling, when difficulties reduce us to such an extremity, so that we know not what course to pursue. Such was the anxiety of Abraham and of Lot, when one was constrained to expose his wife to the danger of prostitution, and the other, his daughters; for being brought to straits and being perplexed, they found no way of escape. Persecution properly denotes the tyrannical violence by which the children of God were undeservedly harassed by the ungodly. Now though Paul denies in 2 Corinthians 4:8, that the children of God are reduced to straits, στενοχωρεῖσθαι, he does not yet disagree with himself; for he does not simply make them to be exempt from anxious solicitude, but he means that they are delivered from it, as also the examples of Abraham and Lot testify.

36. As it is written, etc. This testimony adds no small weight to the subject; for he intimates, that the dread of death is so far from being a reason to us for falling away, that it has been almost ever the lot of God’s servants to have death as it were present before their eyes. It is indeed probable, that in that Psalm the miserable oppression of the people under the tyranny of Antiochus is described; for it is expressly said, that the worshippers of God were cruelly treated, for no other reason but through hatred to true religion. There is also added a remarkable protestation, that they had not departed from the covenant of God; which Paul, I think, had especially in view. It is no objection that the saints there complain of a calamity which then unusually pressed on them; for since they show, that they were oppressed with so many evils, having before testified their innocence, an argument is hence fitly drawn, that it is no new thing for the Lord to permit his saints to be undeservedly exposed to the cruelty of the ungodly. But this is not done except for their good; for the Scripture teaches us, that it is alien to the righteousness of God to destroy the just with the wicked, (Genesis 18:23); but that, on the contrary, it is meet for him to requite affliction to those who afflict, and rest to those who are afflicted. (2 Thessalonians 1:6, 9.) And then they affirm that they suffer for the Lord; and Christ pronounces them blessed who suffer for the sake of righteousness. (Matthew 5:10.) By saying that they died daily, they intimated that death was so suspended over them, that their life differed but little from death.

37. We do more than conquer, etc.; that is, we always struggle and emerge. I have retained the word used by Paul, “Supervincimus“ — ὑπερνικῶμεν; Beza’s version is, amplius quam victores sumus;” Macknight’s, “we do more than overcome;” Schleusner gives this as one of his explanations, “plenissime vincimus — we most fully overcome.” Paul commonly uses ὑπὲρ in an enhansive sense; so the version may be, “we abundantly overcome,” as though he said, “We have strength given us which far exceeds the power of evils.” Some say that the faithful abundantly overcome, because they sustain no real loss, but like silver in the furnace, they lose only their dross; and not only so, but they also carry, as it were from the field of battle, chapter spoils — the fruits of holiness and righteousness. Hebrews 12:10,11. It is further said, that the victory will be this, — that Christ, who has loved them, will raise them from death and adorn them with that glory, with which all the evils of this life are not worthy to be compared.

Beza says, “Not only we are not broken down by so many evils nor despond, but we even glory in the cross.” — Ed. though not commonly used by the Latins. It indeed sometimes happens that the faithful seem to succumb and to lie forlorn; and thus the Lord not only tries, but also humbles them. This issue is however given to them, — that they obtain the victory.

That they might at the same time remember whence this invincible power proceeds, he again repeats what he had said before: for he not only teaches us that God, because he loves us, supports us by his hand; but he also confirms the same truth by mentioning the love of Christ. “Per eum qui dilexit nos — διὰ του ἀγαπήσαντος ἡμᾶς — through him who has loved us.” The aorist participle, says Wolfius, extends to every time, “who has loved and loves and will love us.” From the fact that believers are overcome by no calamities, he draws the inference, that God’s love is constant and most effectual, so that he is present with the distressed to give them courage, to strengthen their patience, and to moderate their calamities. See 1 Peter 5:10. — Ed. And this one sentence sufficiently proves, that the Apostle speaks not here of the fervency of that love which we have towards God, but of the paternal kindness of God and of Christ towards us, the assurance of which, being thoroughly fixed in our hearts, will always draw us from the gates of hell into the light of life, and will sufficiently avail for our support.

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, Neither death threatened by persecutors, nor life promised on recantation. — Ed. neque angeli neque principatus, neque virtutes, neque principatus, neque virtutes, neque præasentia, 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, Quæ 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. 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. Angels are also meant by principalities and powers, Grotius considers the words as being the abstract for the concrete, Princes and Potentates; being called ἀρχαὶ, as some think, as being the first, the chief in authority, and δυνάμεις, 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. 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. “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. 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. The words, “neither height nor depth,” are left unnoticed ὕψωμα. 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, ὕψωμα, is only found here and in 2 Corinthians 10:5. Like מרום in Hebrew, it means what is high and elevated, and may, like that, sometimes signify heaven: and βάθος 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.

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.

CHAPTER 9

Romans 9:1-5

1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

1. Veritatem dico in Christo, non mentior, testimonium simul mihi reddente mea conscientia eum Spiri-tu sancto,

2. That I have great heaviness and continual sorrow in my heart.

2. Quod dolor sit mihi magnus, et assiduus cruciatus cordi meo:

3. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

3. Optarim enim ego ipse anathema esse a Christo pro fratribus meis, cognatis inquam meis secundum car-nem;

4. Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

4. Qui sunt Israelitae, quorum est adoptio, et gloria, et testamenta, et legislatio, et cultus, et promissiones;

5. Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

5. Quorum sunt Patres, et ex quibus est Christus secundum car-nem, qui est super omnia Deus bene-dictus in secula. Amen.

CHAPTER 8

Ro 8:1-39. Conclusion of the Whole Argument--The Glorious Completeness of Them That Are in Christ Jesus.

In this surpassing chapter the several streams of the preceding argument meet and flow in one "river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb," until it seems to lose itself in the ocean of a blissful eternity.

First: The Sanctification of Believers (Ro 8:1-13).

1. There is therefore now, &c.--referring to the immediately preceding context [Olshausen, Philippi, Meyer, Alford, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Ro 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [Calvin, Fraser, Philippi, Meyer, Alford, &c.].

no condemnation: to them which are in Christ Jesus--As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" (2Co 5:21); and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare Joh 3:18; 5:24; Ro 5:18, 19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life.

who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Ro 8:4, probably as an explanatory comment, and to make the transition to Ro 8:2 easier.

2. For the law of the Spirit of life in Christ Jesus hath made me free--rather, "freed me"--referring to the time of his conversion, when first he believed.

from the law of sin and death--It is the Holy Ghost who is here called "the Spirit of life," as opening up in the souls of believers a fountain of spiritual life (see on Joh 7:38, 39); just as He is called "the Spirit of truth," as "guiding them into all truth" (Joh 16:13), and "the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord" (Is 11:2), as the inspirer of these qualities. And He is called "the Spirit of life in Christ Jesus," because it is as members of Christ that He takes up His abode in believers, who in consequence of this have one life with their Head. And as the word "law" here has the same meaning as in Ro 7:23, namely, "an inward principle of action, operating with the fixedness and regularity of a law," it thus appears that "the law of the Spirit of life in Christ Jesus" here means, "that new principle of action which the Spirit of Christ has opened up within us--the law of our new being." This "sets us free," as soon as it takes possession of our inner man, "from the law of sin and death" that is, from the enslaving power of that corrupt principle which carries death in its bosom. The "strong man armed" is overpowered by the "stronger than he"; the weaker principle is dethroned and expelled by the more powerful; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death--"leading captivity captive." If this be the apostle's meaning, the whole verse is to this effect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully.

3-4. For what the law could not do, &c.--a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Ro 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Ro 7:5, but it could not secure its own fulfilment. How that is accomplished comes now to be shown.

in that it was weak through the flesh--that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings.

God, &c.--The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end.

sending--"having sent"

his own Son--This and similar expressions plainly imply that Christ was God's "OWN Son" before He was sent--that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on Ro 8:32 and Ga 4:4); and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters). And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself.

in the likeness of sinful flesh--literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own.

and for sin--literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by Calvin, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is.

condemned sin--"condemned it to lose its power over men" [Beza, Bengel, Fraser, Meyer, Tholuck, Philippi, Alford]. In this glorious sense our Lord says of His approaching death (Joh 12:31), "Now is the judgment of this world; now shall the prince of this world be cast out," and again (see on Joh 16:11), "When He (the Spirit) shall come, He shall convince the world of ... judgment, because the prince of this world is judged," that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy.

in the flesh--that is, in human nature, henceforth set free from the grasp of sin.

5. For they that are after the flesh--that is, under the influence of the fleshly principle.

do mind--give their attention to (Php 3:19).

the things of the flesh, &c.--Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.

6. For--a mere particle of transition here [Tholuck], like "but" or "now."

to be carnally minded--literally, "the mind" or "minding of the flesh" (Margin); that is, the pursuit of fleshly ends.

is death--not only "ends in" [Alford, &c.], but even now "is"; carrying death into its bosom, so that such are "dead while they live" (1Ti 5:6; Ep 2:1, 5) [Philippi].

but to be spiritually minded--"the mind" or "minding of the spirit"; that is, the pursuit of spiritual objects.

is life and peace--not "life" only, in contrast with the "death" that is in the other pursuit, but "peace"; it is the very element of the soul's deepest repose and true bliss.

7. Because the carnal mind is enmity against God--The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul.

for it is not subject--"doth not submit itself."

to the law of God, neither indeed can be--In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.

8. So then--nearly equivalent to "And so."

they that are in--and, therefore, under the government of

the flesh cannot please God--having no obediential principle, no desire to please Him.

9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you--This does not mean, "if the disposition or mind of God dwell in you"; but "if the Holy Ghost dwell in you" (see 1Co 6:11, 19; 3:16, &c.). (It thus appears that to be "in the spirit" means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as the evidence that we are "in the spirit").

Now--"But."

if any man have not the Spirit of Christ--Again, this does not mean "the disposition or mind of Christ," but the Holy Ghost; here called "the Spirit of Christ," just as He is called "the Spirit of life in Christ Jesus" (see on Ro 8:2). It is as "the Spirit of Christ" that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him (Mt 3:16; Joh 3:34). Now if any man's heart be void, not of such dispositions, but of the blessed Author of them, "the Spirit of Christ."

he is none of his--even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!

10-11. And if Christ be in you--by His indwelling Spirit in virtue of which we have one life with him.

the body--"the body indeed."

is dead because of--"by reason of"

sin; but the spirit is life because--or, "by reason"

of righteousness--The word "indeed," which the original requires, is of the nature of a concession--"I grant you that the body is dead ... and so far redemption is incomplete, but," &c.; that is, "If Christ be in you by His indwelling Spirit, though your 'bodies' have to pass through the stage of 'death' in consequence of the first Adam's 'sin,' your spirit is instinct with new and undying 'life,' brought in by the 'righteousness' of the second Adam" [Tholuck, Meyer, and Alford in part, but only Hodge entirely].

12-13. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh--"Once we were sold under sin (Ro 7:14); but now that we have been set free from that hard master and become servants to Righteousness (Ro 6:22), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!

14. For as many as are led by the Spirit of God, they are the sons of God, they, &c.--"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."

15. For, &c.--"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage."

again--gendering.

to fear--as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit."

but ye have received--"ye received."

the spirit of adoption, whereby--rather, "wherein."

we cry, Abba, Father--The word "cry" is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In Ga 4:6 this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts. Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare Mt 10:19, 20; and see on Ro 8:4). "Abba" is the Syro-Chaldaic word for "Father"; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden (Mr 14:36). He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.

16. The Spirit itself--It should be "Himself" (see on Ro 8:26).

beareth witness with our spirit, that we are the children--"are children"

of God--The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, "in the mouth of two witnesses" the thing is established. The apostle had before called us "sons of God," referring to our adoption; here the word changes to "children," referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive. The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.

17. And if children, then heirs--"heirs also."

heirs of God--of our Father's kingdom.

and joint-heirs with Christ--as the "First-born among many brethren" (Ro 8:29), and as "Heir of all things" (He 1:2).

if so be that we suffer--"provided we be suffering with Him."

that we may be also glorified together--with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles (Joh 12:24-26; Mt 16:24, 25; 2Ti 2:12).

18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us--that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."

19-22. For, &c.--"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [Hodge].

the earnest expectation--(compare Php 1:20).

of the creature--rather, "the creation."

waiteth for the manifestation--"is waiting for the revelation"

of the sons of God--that is, "for the redemption of their bodies" from the grave (Ro 8:23), which will reveal their sonship, now hidden (compare Lu 20:36; Re 21:7).

23. 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 2Co 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].

24. 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.

25. 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.

26-27. 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 1Co 13:9 and 2Co 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 Ro 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."

28. 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 1Co 2:9; Ep 6:24; Jas 1:12; 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" (So 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" (1Co 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."

29. For--as touching this "calling according to his purpose" (Ro 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 Ro 9:11; 2Ti 1:9). In Ro 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 Ac 2:23 "the counsel" is put before "the foreknowledge of God," while in 1Pe 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" (2Ti 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."

30. Moreover--"And," or "Now"; explanatory of Ro 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 Mt 20:16; 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 (Ro 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.

31. What shall we then say to these things?--"We can no farther go, think, wish" [Bengel]. This whole passage, to Ro 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" (Is 27:4). What strong consolation is here! Nay, but the great Pledge of all has already been given; for,

32. 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 Ge 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" (Ge 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 He 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.

33-34. 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.

35-36. Who shall separate us from the love of Christ?--This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear from the closing words of the chapter, which refer to the same subject. Nor would the other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence in Christ. "It is no ground of confidence to assert, or even to feel, that we will never forsake Christ; but it is the strongest ground of assurance to be convinced that His love will never change" [Hodge].

shall tribulation, &c.--"None of these, nor all together, how terrible soever to the flesh, are tokens of God's wrath, or the least ground for doubt of His love. From whom could such a question come better than from one who had himself for Christ's sake endured so much? (See 2Co 11:11-33; 1Co 4:10-13). The apostle says not (remarks Calvin nobly) "What," but "Who," just as if all creatures and all afflictions were so many gladiators taking arms against the Christians [Tholuck].

37. 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 Ro 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.

38-39. 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 (Mt 25:41; Col 2:15; Ep 6:12; 2Pe 2:4--except perhaps 1Co 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.

There is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker.

Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy.

Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit.

This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse.

For the law of the Spirit of life - The Gospel of the grace of Christ, which is not only a law or rule of life, but affords that sovereign energy by which guilt is removed from the conscience, the power of sin broken, and its polluting influence removed from the heart. The law was a spirit of death, by which those who were under it were bound down, because of their sin, to condemnation and death. The Gospel proclaims Jesus the Savior; and what the law bound unto death, It looses unto life eternal. And thus the apostle says, whether of himself or the man whom he is still personating, the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Most people allow that St. Paul is here speaking of his own state; and this state is so totally different from that described in the preceding chapter, that it is absolutely impossible that they should have been the state of the same being, at one and the same time. No creature could possibly be carnal, sold under sin, brought into captivity to the law of sin and death; and at the same time be made free from that law of sin and death, by the law of the Spirit of life in Christ Jesus! Until the most palpable absurdities and contradictions can be reconciled, these two opposite states can never exist in the same person at the same time.

For what the law could not do - The law could not pardon; the law could not sanctify; the law could not dispense with its own requisitions; it is the rule of righteousness, and therefore must condemn unrighteousness. This is its unalterable nature. Had there been perfect obedience to its dictates, instead of condemning, it would have applauded and rewarded; but as the flesh, the carnal and rebellious principle, had prevailed, and transgression had taken place, it was rendered weak, inefficient to undo this word of the flesh, and bring the sinner into a state of pardon and acceptance with God.

God sending his own Son in the likeness of sinful flesh - Did that which the law could not do; i.e. purchased pardon for the sinner, and brought every believer into the favor of God. And this is effected by the incarnation of Christ: He, in whom dwelt the fullness of the Godhead bodily, took upon him the likeness of sinful flesh, that is, a human body like ours, but not sinful as ours; and for sin, και περι ἁμαρτιας, and as a Sacrifice for Sin, (this is the sense of the word in a multitude of places), condemned sin in the flesh - condemned that to death and destruction which had condemned us to both.

Condemned sin in the flesh - The design and object of the incarnation and sacrifice of Christ was to condemn sin, to have it executed and destroyed; not to tolerate it as some think, or to render it subservient to the purposes of his grace, as others; but to annihilate its power, guilt, and being in the soul of a believer.

That the righteousness of the law might be fulfilled in us - That the guilt might be pardoned through the merit of that sacrifice; and that we might be enabled, by the power of his own grace and Spirit, to walk in newness of life; loving God with all our heart, soul, mind, and strength, and our neighbor as ourselves: and thus the righteousness, the spirit, design, and purpose of the law is fulfilled in us, through the strength of the Spirit of Christ, which is here put in opposition to the weakness of the law through the flesh.

It is very likely that the concluding clause of this verse, which is the very same as that found in the common text of the first verse, has been transferred to that verse from this place.

For they that are after the flesh - And here is the great distinction between Jews and genuine Christians: the former are after the flesh - are under the power of the carnal, rebellious principle; and consequently mind, προνουσιν, relish, the things of the flesh - the things which appertain merely to the present life; having no relish for spiritual and eternal things.

But they that are after the Spirit - They who are regenerated, who are born of the Spirit, being redeemed from the influence and law of the carnal mind; these relish the things of the Spirit - they are spiritually minded, and pass through things temporal, so as not to lose the things which are eternal. And this, which in these apostolic times distinguished between the carnal Jew and the spiritual believer in Christ, is the grand mark of distinction between the nominal and the real Christian now. The former is earthly minded, and lives for this world; the latter is spiritually minded, and lives for the world to come.

For to be carnally minded is death - To live under the influence of the carnal mind is to live in the state of condemnation, and consequently liable to death eternal: whereas, on the contrary, he who is spiritually minded has the life and peace of God in his soul, and is in full prospect of life eternal.

Because the carnal mind is enmity against God - Because it is a carnal mind, and relishes earthly and sinful things, and lives in opposition to the pure and holy law of God: therefore, it is enmity against God; it is irreconcilable and implacable hatred.

It is not subject to the law of God - It will come under no obedience; for it is sin, and the very principle of rebellion; and therefore it cannot be subject, nor subjected; for it is essential to sin to show itself in rebellion; and when it ceases to rebel, it ceases to be sin.

From this we learn that the design of God in the economy of the Gospel, is not to weaken, curtail, or lay the carnal principle in bonds, but to destroy it. As it is not subject, and cannot be subject, to the law of God, it must be destroyed, else it will continue to rebel against God. It cannot be mended, or rendered less offensive in its nature, even by the operations of God; it is ever sin, and sin is ever enmity; and enmity, wherever it has power, will invariably show itself in acts of hostility and rebellion.

So then - Because this carnal mind is enmity against God, they that are in the flesh - who are under the power of the workings of this carnal mind, (which every soul is that has not received redemption in the blood of the Lamb), -

Cannot please God - Because of the rebellious workings of this principle of rebellion and hatred. And, if they cannot please God, they must be displeasing to him; and consequently in the broad road to final perdition.

But ye are not in the flesh - Ye Christians, who have believed in Christ Jesus as the sin offering which has condemned sin in the flesh; and, having been justified by faith and made partakers of the Holy Spirit, are enabled to walk in newness of life.

If so be that the Spirit of God dwell in you - Or seeing that, ειπερ, the Spirit of God dwelleth in you. The flesh, the sinful principle, dwelt in them before; and its motions were the proofs of its indwelling; but now the Spirit dwells in them; and its testimony in their conscience, and its powerful operations in their hearts, are the proofs of its indwelling. God made man in union with himself, and his heart was his temple. Sin being committed, the temple was defiled, and God abandoned it. Jesus Christ is come by his sacrifice and Spirit to cleanse the temple, and make man again a habitation of God through the Spirit. And when this almighty Spirit again makes the heart his residence, then the soul is delivered from the moral effects of the fall. And that this is absolutely necessary to our present peace and final salvation is proved from this: that if any man have not the Spirit of Christ - the mind that was in him, produced there by the power of the Holy Ghost - he is none of his; he does not belong to the kingdom, flock, or family of God. This is an awful conclusion! Reader, lay it to heart.

And if Christ be in you, etc. - This is the criterion by which you may judge of the state of grace in which ye stand. If Christ dwell in your hearts by faith, the body is dead because of sin, δι' ἁμαρτιαν, in reference to sin; the members of your body no more perform the work of sin than the body of a dead man does the functions of natural life. Or the apostle may mean, that although, because of sin, the life of man is forfeited; and the sentence, dust thou art, and unto dust thou shalt return, must be fulfilled on every human being, until the judgment of the great day; yet, their souls being quickened by the indwelling Spirit of Christ, which enables them to live a life of righteousness, they receive a full assurance that their bodies, which are now condemned to death because of sin, shall be raised again to a life of immortal glory.

But if the Spirit, etc. - This verse confirms the sense given to the preceding. He who here receives the grace and Spirit of Christ, and continues to live under its influence a life of obedience to the Divine will, shall have a resurrection to eternal life; and the resurrection of Christ shall be the pattern after which they shall be raised.

By his Spirit that dwelleth in you - Instead of δια του ενοικουντος αυτου πνευματος, because of the Spirit of him who dwelleth in you, DEFG, a great many others, with the Vulgate, Itala, and several of the fathers, have δια το ενοικουν αυτου πνευμα, which gives almost no variety of meaning. The latter may be neater Greek, but it is not better sense than the preceding.

Therefore, brethren, etc. - Dr. Taylor is of opinion that the apostle having spoken separately, both to Jews and Gentiles, concerning holiness and the obligations to it, now addresses himself to both conjointly, and,

I. Draws the general conclusion from all his arguments upon this subject, Rom 8:12.

II. Proves the validity of their claims to eternal life, Rom 8:14-17.

III. And as the affair of suffering persecution was a great stumbling block to the Jews, and might very much discourage the Gentiles, he introduces it to the best advantage, Rom 8:17, and advances several arguments to fortify their minds under all trials: as - (1.) That they suffered with Christ; (2.) In order to be glorified with him in a manner which will infinitely compensate all sufferings, Rom 8:17, Rom 8:18. (3.) All mankind are under various pressures, longing for a better state, Rom 8:19-22. (4.) Many of the most eminent Christians are in the same distressed condition, Rom 8:23. (5.) According to the plan of the Gospel, we are to be brought to glory after a course of patience exercised in a variety of trials, Rom 8:24, Rom 8:25. (6.) The Spirit of God will supply patience to every upright soul under persecution and suffering, Rom 8:26, Rom 8:27. (7.) All things, even the severest trials, shall work together for their good, Rom 8:28. And this he proves, by giving us a view of the several steps which the wisdom and goodness of God have settled, in order to our complete salvation, Rom 8:29, Rom 8:30. Thence he passes to the affair of our perseverance; concerning which he concludes, from the whole of his preceding arguments, that as we are brought into a state of pardon by the free grace of God, through the death of Christ, who is now our mediator in heaven; no possible cause, providing we continue to love and serve God, shall be able to pervert our minds, or separate us from his love in Christ Jesus, Rom 8:31-39. Therefore, αρα ουν is the grand inference from all that he has been arguing in relation to sanctity of life, both to the Gentiles, chap. 6, and to the Jews, chap. 7, and 8, to this verse, where I suppose he begins to address himself to both, in a body, to the end of the chapter. - Taylor, page 317.

For if ye live after the flesh, ye shall die - Though μελλετε αποθνησκειν may mean, ye shall afterwards die, and this seems to indicate a temporal death, yet not exclusively of an eternal death; for both, and especially the latter, are necessarily implied.

But if ye through the Spirit - If ye seek that grace and spiritual help which the Gospel of Christ furnishes, resist, and, by resisting, mortify the deeds of the flesh, against which the law gave you no assistance, ye shall live a life of faith, love, and holy obedience here, and a life of glory hereafter.

For as many as are led by the Spirit, etc. - No man who has not Divine assistance can either find the way to heaven, or walk in it when found. As Christ, by his sacrificial offering, has opened the kingdom of God to all believers; and, as a mediator, transacts the concerns of their kingdom before the throne; so the Spirit of God is the great agent here below, to enlighten, quicken, strengthen, and guide the true disciples of Christ; and all that are born of this Spirit are led and guided by it; and none can pretend to be the children of God who are not thus guided.

Ye have not received the spirit of bondage - All that were under the law were under bondage to its rites and ceremonies; and as, through the prevalence of that corrupt nature with which every human being is polluted, and to remove which the law gave no assistance, they were often transgressing, consequently they had forfeited their lives, and were continually, through fear of death, subject to bondage, Heb 2:15. The believers in Christ Jesus were brought from under that law, and from under its condemnation; and, consequently, were freed from its bondage. The Gentiles were also in a state of bondage as well as the Jews, they had also a multitude of burdensome rites and ceremonies, and a multitude of deities to worship; nor could they believe themselves secure of protection while one of their almost endless host of gods, celestial, terrestrial, or infernal, was left unpropitiated.

But ye have received the Spirit of adoption - Ye are brought into the family of God by adoption; and the agent that brought you into this family is the Holy Spirit; and this very Spirit continues to witness to you the grace in which ye stand, by enabling you to call God your Father, with the utmost filial confidence and affection.

The Spirit of adoption - Adoption was an act frequent among the ancient Hebrews, Greeks, and Romans; by which a person was taken out of one family and incorporated with another. Persons of property, who had no children of their own, adopted those of another family. The child thus adopted ceased to belong to his own family, and was in every respect bound to the person who had adopted him, as if he were his own child; and in consequence of the death of his adopting father he possessed his estates. If a person after he had adopted a child happened to have children of his own, then the estate was equally divided between the adopted and real children. The Romans had regular forms of law, by which all these matters were settled. - See in Aulus Gellius. Noctes Attic., vol. i. cap. xix. p. 331. Edit Beloe; and the note there.

Whereby we cry, Abba, Father - The reason why the Syriac and Greek words are here conjoined, may be seen in the note on Mar 14:36 (note), to which the reader is referred. The introduction of the words here shows that the persons in question had the strongest evidence of the excellence of the state in which they stood; they knew that they were thus adopted; and they knew this by the Spirit of God which was given them on their adoption; and let me say, they could know it by no other means. The Father who had adopted them could be seen by no mortal eye; and the transaction being purely of a spiritual nature, and transacted in heaven, can be known only by God's supernatural testimony of it upon earth. It is a matter of such solemn importance to every Christian soul, that God in his mercy has been pleased not to leave it to conjecture, assumption, or inductive reasoning; but attests it by his own Spirit in the soul of the person whom he adopts through Christ Jesus. It is the grand and most observable case in which the intercourse is kept up between heaven and earth; and the genuine believer in Christ Jesus is not left to the quibbles or casuistry of polemic divines or critics, but receives the thing, and the testimony of it, immediately from God himself. And were not the testimony of the state thus given, no man could possibly have any assurance of his salvation which would beget confidence and love. If to any man his acceptance with God be hypothetical, then his confidence must be so too. His love to God must be hypothetical, his gratitude hypothetical, and his obedience also. If God had forgiven me my sins, then I should love him, and I should be grateful, and I should testify this gratitude by obedience. But who does not see that these must necessarily depend on the If in the first case. All this uncertainty, and the perplexities necessarily resulting from it, God has precluded by sending the Spirit of his Son into our hearts, by which we cry, Abba, Father: and thus our adoption into the heavenly family is testified and ascertained to us in the only way in which it can possibly be done, by the direct influence of the Spirit of God. Remove this from Christianity, and it is a dead letter.

It has been remarked that slaves were not permitted to use the term Abba, father, or Imma, mother, in accosting their masters and mistresses. The Hebrew canon, relative to this, is extant in the tract Berachoth, fol. 16. 2, העבדים והשפחות אין קורין אותם לא אבא פלוגי ולא אימא פלוגית haabadim vehashshephachoth ein korin otham, lo Abba N velo Imma N. Men-servants and maid-servants do not call to their master Abba, (father), N. nor to their mistress Imma, (mother), N. And from this some suppose that the apostle intimates that being now brought from under the spirit of bondage, in which they durst not call God their Father, they are not only brought into a new state, but have got that language which is peculiar to that state. It is certain that no man who has not redemption in the blood of the cross has any right to call God Father, but merely as he may be considered the Father of the spirits of all flesh.

Some have supposed that the apostle, by using the Syriac and Greek words which express Father, shows the union of Jewish and Gentile believers in those devotions which were dictated by a filial spirit. Others have thought that these were the first words which those generally uttered who were made partakers of the Holy Spirit. It is enough to know that it was the language of their sonship, and that it expressed the clear assurance they had of being received into the Divine favor, the affection and gratitude they felt for this extraordinary blessing, and their complete readiness to come under the laws and regulations of the family, and to live in the spirit of obedience.

The Spirit itself beareth witness with our spirit - Αυτο το πνευμα, that same Spirit, the Spirit of adoption; that is, the Spirit who witnesses this adoption; which can be no other than the Holy Ghost himself, and certainly cannot mean any disposition or affection of mind which the adopted person may feel; for such a disposition must arise from a knowledge of this adoption, and the knowledge of this adoption cannot be given by any human or earthly means; it must come from God himself: therefore the αυτο το πνευμα must have reference to that Spirit, by whom alone the knowledge of the adoption is witnessed to the soul of the believer.

With our spirit - In our understanding, the place or recipient of light and information; and the place or faculty to which such information can properly be brought. This is done that we may have the highest possible evidence of the work which God has wrought. As the window is the proper medium to let the light of the sun into our apartments, so the understanding is the proper medium of conveying the Spirit's influence to the soul. We, therefore, have the utmost evidence of the fact of our adoption which we can possibly have; we have the word and Spirit of God; and the word sealed on our spirit by the Spirit of God. And this is not a momentary influx: if we take care to walk with God, and not grieve the Holy Spirit, we shall have an abiding testimony; and while we continue faithful to our adopting Father, the Spirit that witnesses that adoption will continue to witness it; and hereby we shall know that we are of God by the Spirit which he giveth us.

And if children, then heirs - For the legitimate children can alone inherit the estate. This is not an estate to which they succeed in consequence of the death of a former possessor; it is like the promised land, given by God himself, and divided among the children of the family.

Heirs of God - It is neither an earthly portion nor a heavenly portion; but God himself, who is to be their portion. It is not heaven they are to inherit; it is God, who is infinitely greater and more glorious than heaven itself. With such powers has God created the soul of man, that nothing less than himself can be a sufficient and satisfactory portion for the mind of this most astonishing creature.

Joint heirs with Christ - Partaking of the same eternal glory with the glorified human nature of Christ.

If so be that we suffer with him - Observe, says Dr. Taylor, how prudently the apostle advances to the harsh affair of suffering. He does not mention it till he had raised up their thoughts to the highest object of joy and pleasure - the happiness and glory of a joint inheritance with the ever-blessed Son of God.

We are heirs, heirs of God, and joint heirs with Christ, if so be that we suffer with him. This, with the additional consideration that we suffer with Christ, or, as he himself suffered, would greatly qualify the transitory afflictions of this world, and dispose them to attend to the other arguments he had to offer.

For I reckon that the sufferings, etc. - If the glory that is to be revealed be the enjoyment of God himself, (see above, Rom 8:17 (note)), then the sufferings of this life, which, when compared with eternity, are but as for a moment, are not worthy to be put in competition with this glory which shall be revealed in us. This case is perfectly clear.

For the earnest expectation of the creature - There is considerable difficulty in this and the four following verses: and the difficulty lies chiefly in the meaning of the word ἡ κτισις, which we translate the creature, and creation. Some think that by it the brute creation is meant; others apply it to the Jewish people; others to the godly; others to the Gentiles; others to the good angels; and others to the fallen spirits, both angelic and human. Dissertations without end have been written on it; and it does not appear that the Christian world are come to any general agreement on the subject. Dr. Lightfoot's mode of explanation appears to me to be the best, on the whole. "There is," says he, "a twofold key hanging at this place, which may unlock the whole, and make the sense plain and easy.

1. The first is the phrase, πασα ἡ κτισις, which we render the whole creation, Rom 8:22, and with which we meet twice elsewhere in the New Testament. Mar 16:15 : Preach the Gospel, πασῃ τῃ κτισει, to every creature; and Col 1:23 : The Gospel was preached, εν πασῃ τῃ κτισει, to every creature. Now it is sufficiently apparent what is meant by πασα κτισις in both these places, viz. all nations, or the heathen world. For that which in St. Mark is, preach the Gospel to every creature, is, in St. Matthew, go and teach, παντα τα εθνη, all nations. And this very phrase in this place lays claim to that very interpretation. And the Hebrew כל הבריות col habberioth, which answers to the Greek πασα ἡ κτισις, every creature, is applied by the Jews to the Gentiles, and that by way of opposition to Israel.

2. The second key is the word ματαιοτητι, Rom 8:20, which is not unfitly rendered vanity; but then this vanity is improperly applied to the vanishing, dying, changing state of the creation. For ματαιοτης, vanity, does not so much denote the vanishing condition of the outward state, as it does the inward vanity or emptiness of the mind. So the apostle, speaking of the Gentiles concerning whom he speaks here, tells us εματαιωθησαν, They became vain in their imaginations, Rom 1:21; and again, The Gentiles walk εν ματαιοτητι, in the vanity of their mind, Eph 4:17; so also, The Lord knoweth the thoughts of the wise, ὁτι εισι ματαιοι, that they are vain, 1Cor 3:20. To all which let me add this farther observation, that throughout this whole place the apostle seems to allude to the bondage of the Israelites in Egypt, and their deliverance from it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challenges him for his Son, and his first-born, Exo 4:22. And in like manner the Gentiles earnestly expect and wait for such a kind of manifestation of the sons of God, within and among themselves. The Romans, to whom the apostle writes, knew well how many predictions and promises it had pleased God to publish by his prophets, concerning gathering together and adopting sons to himself among the Gentiles; the manifestation of which sons the whole Gentile world with a neck as it were stretched out, as the word αποκαραδοκια implies, (απο, from, and καρα, the head, and δοκαω, to expect), doth now wait for." See the observations at the end of this chapter, (Rom 8:39 (note)).

For the creature was made subject to vanity - The Gentile world were subject to vanity of mind; but how? not willingly, but by reason of him who hath subjected the same. May we not say, it became vain willingly, but was made subject to vanity unwillingly? For, let us recur to the origin of Gentilism, the confusion of languages, by reason of the attempt to build the tower of Babel; and though there are some passages in the gloss of the Targumists upon this matter that are sufficiently ridiculous, yet as to their scope and design they are worthy of notice. "They said, Go to, let us build us a city and a tower, and let its head reach unto the top of heaven; and let us make a house of worship in the top of it; and let us put a sword in his hand that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole earth." It is an ancient tradition among the Jews, that this tower was built on an idolatrous account. The confusion of tongues, by which true religion was lost in the world, is a proof that the builders of this tower sinned against God in the highest degree. They were inclined to vanity, i.e. idolatry, Willingly; but they were subjected to vanity Unwillingly; for this proceeded from the just indignation and vengeance of God. From this time the world lay under heathenism till the bringing in of the Gospel, upwards of 2000 years after. See Lightfoot.

Because the creature - This and the preceding verse should be thus connected: in hope That (ὁτι) the creature itself also shall be delivered. The word φθορα denotes, very frequently, sinful corruption. So, 2Pet 1:4 : Corruption through lust, της εν επιθυμια φθορας. 2Cor 11:3 : Lest your minds should be corrupted. 1Cor 15:33 : Evil communications corrupt good manners. The sense, therefore, of the apostle in this place seems to be: the Gentile world shall, in time, be delivered from the bondage of their sinful corruption, i.e. the bondage of their lusts and vile affections; and be brought into such a noble liberty as the sons of God enjoy.

The whole creation groaneth and travaileth - If it be inquired how the Gentile world groaned and travailed in pain; let them who explain this of the fabric of the material world, tell us how that groans and travails? They must needs own it to be a borrowed and allusive phrase: but in the sense above given, the very literal construction may be admitted.

And not only they, but ourselves also - Neither the Gentiles only, but we Jews also, (however we belong to a nation envious of the heathen), to whom God hath granted the first fruits of the Spirit; we sigh among ourselves for their sakes, waiting for the adoption; that is, the redemption of our mystical body, whereof the Gentiles make a very great part. Lightfoot's works. vol. ii. p. 359 and 707.

The scope and design of St. Paul in these verses may be thus summed up: - The apostle shows that the whole creation is in a suffering state, into which it has been brought by the disobedience of one man, Adam; therefore, it was made subject to vanity - pain, sickness, and death; not willingly, for mankind had no part in that transgression which "brought death into the world and all our wo;" but God subjected the whole, purposing to afford them a deliverance and infusing into every heart a hope that a more auspicious era should take place; and it is through the influence of this hope, which every man possesses, that the present ills are so patiently borne, because all are expecting better days. The great deliverer is the Messiah, and the Gospel days the auspicious era which God intended to bring forward. They who believe in Christ with a heart unto righteousness are freed from the bondage of their sinful corruption, and brought into the glorious liberty of the sons of God; and they look forward with joyous expectation, waiting for the general resurrection, when their bodies also shall be redeemed from corruption, and the whole man, body and soul, be adopted into the family of heaven Above, as their souls had been previously adopted into the family of faith Below. And although it may be said that the redemption provided by the Gospel can not be an object of hope to those who have never heard of it; yet, as every man has hope, and this hope is inspired by God for this very purpose; that it may be the means of supporting them in the ills of life, and God, in inspiring it, had respect to the glorious state of Christianity, therefore it is this state, in effect, that the whole creation are longing for. So Jesus Christ is said, by the Prophet Haggai, Hag 2:7, to be the desire of all nations; and yet not one of the nations of the earth had, at that time, heard of him. And thus, as Dr. Whitby has very properly remarked, "desire and expectation are ascribed to creatures, in reference to things they want, and which tend to their advantage; notwithstanding they explicitly know nothing of them."

For we are saved by hope - We are supported and are comfortable in the expectation we have of receiving from the hand of our God all the good we need in the troubles and adversities of this life, and of having our bodies raised from corruption and death at the general resurrection.

Hope that is seen is not hope - As hope signifies the expectation of future good, so it necessarily supposes that the object of it is not seen, i.e. not enjoyed; for to see, in Scripture language, sometimes signifies to enjoy, as in Job 7:7 : Mine eye shall no more See (margin, Enjoy) good. Job 9:25 : My days flee away, and See no good; i.e. enjoy no prosperity. Psa 50:23 : I will Show the salvation of God: I will give that man to enjoy my salvation who walks uprightly. Mat 5:8 : Blessed are the pure in heart, for they shall See God; that is, they shall enjoy his favor and blessing. See also Joh 3:36; Heb 12:14, and 1Jn 3:2. The hope that is seen, that is, enjoyed, is no longer hope, it is fruition: and a man cannot hope for that which he has in his possession.

But if we hope for that we see not - If we have a well-grounded expectation of our resurrection and final glorification, knowing that such things are necessarily future, and must for a certain time be delayed; then do we patiently wait for them, continue patiently to endure the common ills of life, and whatever tribulations we may be exposed to in consequence of our Christian profession; for we know, Faithful is he who has promised. Hope is a sort of universal blessing, and one of the greatest which God has granted to man. To mankind, in general, life would be intolerable without it; and it is as necessary as faith is even to the followers of God.

The ancients have a very instructive and elegant fable concerning it. "Prometheus having made a human body, went up to heaven, and stole some celestial fire to animate it: Jupiter, incensed at the theft, sent down Pandora, with a box full of diseases and plagues of every kind, as an ensnaring present to Prometheus; but he refused to accept it. Epimetheus took and opened it, and instantly all those diseases, etc., by which mankind have been made miserable, flew out, and spread themselves over the whole earth; and only Hope remained at the bottom of the box." This fable explains itself, as to its main design. Men find life, with its various and unavoidable ills, only supportable by the hope they have of not only getting safely through them, but of enjoying a state of blessedness in the end. Hope is still at the bottom; and therefore man is encouraged to bear up in all the pressures of life. Take away hope, and then black despair and indescribable wretchedness would be the instant result. Hope stands justly among the highest mercies of God.

The Spirit also helpeth our infirmities - The same Spirit, το πνευμα, mentioned before as bearing witness with ours that we are the children of God; and consequently it is not a disposition or frame of mind, for the disposition of our mind surely cannot help the infirmities of our minds.

The word συναντιλαμβανεται is very inadequately expressed by helpeth. It is compounded of συν, together, αντι, against, and λαμβανομαι, to support or help, and signifies such assistance as is afforded by any two persons to each other, who mutually bear the same load or carry it between them. He who prays, receives help from the Spirit of God; but he who prays not receives no such help. Whatever our strength may be, we must put it forth, even while most implicitly depending on the strength of God himself.

For we know not what we should pray for as we ought - And should therefore be liable to endless mistakes in our prayers, if suitable desires were not excited by the Holy Spirit and power received to bring these desires, by prayer, before the throne of grace.

But the Spirit itself - Αυτο το πνευμα, The same Spirit, viz. the Spirit that witnesses of our adoption and sonship, Rom 8:15, Rom 8:16, makes intercession for us. Surely if the apostle had designed to teach us that he meant our own sense and understanding by the Spirit, he never could have spoken in a manner in which plain common sense was never likely to comprehend his meaning. Besides, how can it be said that our own spirit, our filial disposition, bears witness with our own spirit; that our own spirit helps the infirmities of our own spirit; that our own spirit teaches our own spirit that of which it is ignorant; and that our own spirit maketh intercession for our own spirit, with groanings unutterable? This would have been both incongruous and absurd. We must therefore understand these places of that help and influence which the followers of God receive from the Holy Ghost; and consequently, of the fulfillment of the various promises relative to this point which our Lord made to his disciples, particularly in Joh 14:16, Joh 14:17, Joh 14:26; Joh 15:26, Joh 15:27; Joh 16:7; and particularly Joh 16:13, Joh 16:14 : Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.

He maketh intercession for the saints - The word εντυγχανω signifies to apply one's self to a person in behalf of another; to intercede or negotiate for. Our Lord makes intercession for us, by negotiating and managing, as our friend and agent, all the affairs pertaining to our salvation. And the Spirit of God makes intercession for the saints, not by supplication to God on their behalf, but by directing and qualifying their supplications in a proper manner, by his agency and influence upon their hearts; which, according to the Gospel scheme, is the peculiar work and office of the Holy Spirit. See Taylor.

According to the will of God - Κατα Θεον· According to the mind, intention, or design of God. And thus the prayers which we offer up, and the desires which subsist in the unutterable groanings, are all such as are pleasing in the sight of God. So that God, whose is the Spirit, and who is acquainted with the mind of the Spirit, knows what he means when he leads the saints to express themselves in words, desires, groans, sighs, or tears: in each God reads the language of the Holy Ghost, and prepares the answer according to the request.

From all this we learn that a fluency in prayer is not essential to praying: a man may pray most powerfully in the estimation of God, who is not able to utter even one word. The unutterable groan is big with meaning, and God understands it, because it contains the language of his own Spirit. Some desires are too mighty to be expressed; there is no language expressive enough to give them proper form and distinct vocal sound: such desires show that they came from God; and as they came from him, so they express what God is disposed to do, and what he has purposed to do. This is a matter of great encouragement to all those who are agonizing to enter in at the strait gate.

And we know that all things work together for good to them that love God - To understand this verse aright, let us observe:

1. That the persons in whose behalf all things work for good are they who love God, and, consequently, who live in the spirit of obedience.

2. It is not said that all things shall work for good, but that συνεργει, they work now in the behalf of him who loveth now, αγαπωσι; for both verbs are in the present tense. All these things work together; while they are working, God's providence is working, his Spirit is working, and they are working Together with him. And whatever troubles, or afflictions, or persecutions may arise, God presses them into their service; and they make a part of the general working, and are caused to contribute to the general good of the person who now loves God, and who is working by faith and love under the influence and operation of the Holy Ghost. They who say sin works for good to them that love God speak blasphemous nonsense. A man who now loves God is not now sinning against God; and the promise belongs only to the present time: and as love is the true incentive to obedience, the man who is entitled to the promise can never, while thus entitled, (loving God), be found in the commission of sin. But though this be a good general sense for these words, yet the all things mentioned here by the apostle seem more particularly to mean those things mentioned in Rom 8:28-30.

To them who are the called according to his purpose - Dr. Taylor translates τοις κλητοις, the invited; and observes that it is a metaphor taken from inviting guests, or making them welcome to a feast. As if he had said: Certainly all things work together for their good; for this reason, because they are called, invited, or made welcome to the blessings of the covenant, (which is ratified in eating of the covenant sacrifice), according to God's original purpose first declared to Abraham, Gen 17:4 : Thou shalt be a father of many nations - and all the nations of the earth shall be blessed in him, Gen 18:18. Thus this clause is to be understood; and thus it is an argument to prove that all things, how afflictive soever, shall work for our good while we continue to love God. Our being called or invited, according to God's purpose, proves that all things work for our good, on the supposition that we love God, and not otherwise. For our loving God, or making a due improvement of our calling, is evidently inserted by the apostle to make good his argument. He does not pretend to prove that all things shall concur to the everlasting happiness of all that are called; but only to those of the called who love God. Our calling, thus qualified is the ground of his argument, which he prosecutes and completes in the two next verses. Our calling he takes for granted, as a thing evident and unquestionable among all Christians. But you will say: How is it evident and unquestionable that we are called? I answer: From our being in the visible Church, and professing the faith of the Gospel. For always, in the apostolic writings, all that are in the visible Church, and profess the faith of the Gospel, are numbered among the called or invited; i.e. among the persons who are invited to feast on the covenant sacrifice, and who thus, in reference to themselves, confirm and ratify the covenant. As for what is termed effectual calling, as distinguished from the general invitations of the Gospel, it is a distinction which divines have invented without any warrant from the sacred writings. Our calling, therefore, is considered by the apostle in the nature of a self-evident proposition, which nobody doubts or denies; or which, indeed, no Christian ought to doubt, or can call in question, Taylor's notes.

For whom he did foreknow, etc. - "In this and the following verse the apostle shows how our calling is an argument that all things work together to advance our eternal happiness, by showing the several steps which the wisdom and goodness of God have settled, in order to complete our salvation. In order to this he first gives us, in this verse, the foundation and finishing, or the beginning and end, of the scheme of our redemption: For whom God did foreknow, he also did predestinate to be conformed to the image of his Son. To foreknow, here signifies to design before, or at the first forming of the scheme; to bestow the favor and privilege of being God's people upon any set of men, Rom 11:2. This is the foundation or first step of our salvation; namely, the purpose and grace of God, which was given us in Christ Jesus, before the world began, 2Tim 1:9. Then, he knew or favored us; for in this sense the word to know is taken in a great variety of places, both in the Old and New Testaments. And as he knew the Gentiles then, when the scheme was laid, and before any part of it was executed, consequently, in reference to the execution of this scheme, he foreknew us. This is the first step of our salvation, and the end or finishing of it is our conformity to the Son of God in eternal glory, Rom 8:17, which includes and supposes our moral conformity to him. When God knew us, at the forming of the Gospel scheme; or, when he intended to bestow on us the privilege of being his people; he then destinated or designed us to be conformed to the image of his Son; and, as he destinated or determined us then to this very high honor and happiness, he pre-destinated, fore-ordained, or pre-determined us to it. Thus we are to understand the foundation and finishing of the scheme of our salvation. The foundation is the foreknowledge, or gracious purpose of God; the finishing is our being joint heirs with Christ. Now, our calling or invitation (see on Rom 8:28 (note)) stands in connection with both these.

1. It stands in connection with God's foreknowledge; and so it is a true and valid calling: for we are called, invited, or chosen according to the foreknowledge of God the Father, who may bestow his blessings upon any people, as may seem good in his sight, 1Pet 1:2; consequently, we have a good title to the blessings of the Gospel to which we are called or invited. And this was to be proved, that the Jew, to whom the apostle particularly wrote, might see that the Gentiles being now called into the Church of God was not an accidental thing, but a matter which God had determined when he conceived the Gospel scheme. Thus our calling is connected with God's foreknowledge.

2. It stands also in connection with our being conformed to the image of his Son; for we are invited by the Gospel to the obtaining of the glory of our Lord Jesus Christ, 2Thes 2:14. And therefore, supposing, what the apostle supposes, that we love God, it is certain, from our being called, that we shall be glorified with the sons of God; and so our calling proves the point, that all things should work together for our good in our present state, because it proves that we are intended for eternal glory; as he shows in the next verse. For we must understand his foreknowing, predestinating, calling, and justifying, in relation to his glorifying; and that none are finally glorified, but those who, according to his purpose, are conformed to the image of his Son." Taylor.

The first-born among many brethren - That he might be the chief or head of all the redeemed; for His human nature is the first fruits of the resurrection from the dead; and He is the first human being that, after having passed through death, was raised to eternal glory. See Dr. Taylor.

Whom he did predestinate, etc. - The Gentiles, whom He determined to call into his Church with the Jewish people, He called - He invited by the preaching of the Gospel, to believe on his Son Jesus Christ. It is worthy of note, that all that is spoken here refers to what had already taken place; for the calling, justifying, and glorifying are here represented as having already taken place, as well as the foreknowing and the predestinating. It is therefore reasonable to suppose that the apostle refers to what God had already done among the Jews and Gentiles: though he may also speak of the things that were not as though they were.

He also justified - Pardoned the sins of all those who with hearty repentance and true faith turned unto him.

He also glorified - He has honored and dignified the Gentiles with the highest privileges, and he has already taken many of them to the kingdom of glory, and many more are on their way thither; and all who love him, and continue faithful unto death, shall inherit that glory eternally. Hence it is added, them he also glorified; for all the honors which he confers on them have respect to and are intended to promote their endless felicity; and though the terms are here used in a more general sense, yet, if we take them more restrictedly, we must consider that in the work of justification sanctification is implied; justification being the foundation and beginning of that work. From all this we learn that none will be glorified who have not been sanctified and justified; that the justified are those who have been called or invited by the Gospel of Christ; that those who have had this calling are they to whom God determined to grant this privilege - they did not choose this salvation first, but God sent it to them when they knew him not - and therefore the salvation of the Gentile world, as well as that of the Jews, comes through the gratuitous mercy of God himself, was the result of infinite designs, and stands on the same ground as the calling, etc., of the Jewish people. The word δοξα, which we render glory, and δοξαζω, to glorify, both mean to render illustrious, eminent, etc., etc., in various parts of the New Testament; and in this sense the verb is used Joh 11:4; Joh 12:23, Joh 12:28; Joh 13:31, Joh 13:32; Joh 14:13; Joh 15:8; Joh 21:19; Act 3:13; Act 11:13; in none of which places eternal beatification can be intended. Here it seems to mean that those whom God had called into a state of justification he had rendered illustrious by innumerable gifts, graces, and privileges, in the same manner as he had done to the Israelites of old.

The whole of the preceding discourse will show that every thing here is conditional, as far as it relates to the ultimate salvation of any person professing the Gospel of Christ; for the promises are made to character, and not to persons, as some have most injudiciously affirmed. The apostle insists upon a character all along from the beginning of the chapter. Rom 8:1 : There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Rom 8:13 : If ye live after the flesh, ye shall die, etc. The absolute necessity of holiness to salvation is the very subject of his discourse; this necessity he positively affirms, and establishes by the most solid arguments. At the very entrance of his argument here, he takes care to settle the connection between our calling and our love and obedience to God, on purpose to prevent that mistake into which so many have fallen, through their great inattention to the scope of his reasoning. Rom 8:28 : All things work together for good - To whom? To Them that Love God: to them that are the called according to his purpose. To them that love God, because they are called according to his purpose; for those only who love God can reap any benefit by this predestination, vocation, or any other instance of God's favor. See the observations at the end of this chapter, (Rom 8:39 (note)).

What shall we then say to these things? - What conclusion should we draw from the above premises? From all that was already laid down in the preceding chapters, but especially in the preceding verses, from Rom 8:28-30 inclusive. As if he had said: What comfort may we derive from these doctrines? God has called us all to holiness, and to love to him, which is the principle of holiness. We are persecuted and despised, it is true, and we may be more so; but, as God has called us to love him, and all things work together for good to them that love him; and, as his covenant with Abraham, while he was in his Gentile state, shows his gracious purpose towards us Gentiles, whom he has foreknown, who have been objects of his gracious foreknowledge, as well as the Jews, and who have now the fullest proof that we were so, by his sending us the Gospel, and showing us, in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favored, as he has predestinated, from the beginning determined, that we should be conformed to the image of his Son, who is to be the first-born among many brethren, the head and chief of all converted Jews and Gentiles, and, in order to our final salvation, has called, invited us to believe on the Lord Jesus Christ, has justified those who do believe, and has glorified, highly honored, and adorned them with innumerable gifts and graces, and, if they continue to possess that faith which worketh by love, will bring them, both body and soul, to his eternal glory, their bodies being made like unto his glorious body: - seeing, therefore, all these things are so, what comfort in our tribulations shall we derive from them? - Why this: If God be for us, who can be against us? He who is infinitely wise has undertaken to direct us: He who is infinitely powerful has undertaken to protect us: He who is infinitely good has undertaken to save us. What cunning, strength, or malice, can prevail against his wisdom, power, and goodness? None. Therefore we are safe who love God; and not only shall sustain no essential damage by the persecutions of ungodly men, but even these things work together for our good.

He that spared not his own Son - And can we, his sincere followers, doubt of the safety of our state, or the certainty of his protection? No: for if he loved us, Gentiles and Jews, so intensely as to deliver up to death his own Son for us all, can he withhold from us any minor blessing? Nay, will he not, on the contrary, freely give us all things? For if he told Abraham, who is the father of the faithful, and representative of us all, and with whom the covenant was made, that, because he had not withheld from him his only son Isaac, but delivered him up to that death which he thought his God had required, in blessing, he would bless him; and in multiplying, he would multiply him; that his seed should possess the gate of his enemies; and that in it all the nations of the earth should be blessed, Gen 22:16-19; will He not give US all that was spiritually intended by these promises, whose only begotten Son was not sacrificed in a figure, but really, in order to purchase every blessing that the soul of man can need and that the hand of God can dispense.

This and the two following verses contain a string of questions, most appropriately introduced and most powerfully urged, tending to show the safety of the state of those who have believed the Gospel of the grace of God. I shall lay these verses down as they are pointed by the best Greek critics: - "Who shall lay any thing to the charge of God's elect? - God who justifieth? Who is he that condemneth? - Christ who died? or, rather, who is risen again? He, who is at the right hand of God? He, who maketh intercession for us? Who shall separate us from the love of Christ? - Tribulation? or distress? or persecution? or famine? or nakedness? or peril? or sword?" In all these questions the apostle intimates that if neither God nor Christ would bring any charge against them who love him, none else could. And as God justifies through Christ who died, consequently no charge can lie against these persons, as God alone could produce any; and He, so far from doing this, has justified them - freely forgiven their trespasses.

For the proper meaning and sense of the terms chosen, elect, called, etc., etc., see the discourse prefixed to this epistle; and especially Section 6, p. 19, etc., and Section 7, p. 23, etc.

Who is even at the right hand of God - To which he has exalted our human nature, which he took in conjunction with his Divinity; and there he maketh intercession for us - manages all the concerns of his own kingdom in general, and of every member of his Church in particular.

Who shall separate us from the love of Christ? - I do think that this question has been generally misunderstood. The apostle is referring to the persecutions and tribulations to which genuine Christians were exposed through their attachment to Christ, and the gracious provision God had made for their support and final salvation. As in this provision God had shown his infinite love to them in providing Jesus Christ as their sin-offering, and Jesus Christ had shown his love in suffering death upon the cross for them; so, here, he speaks of the love of the followers of God to that Christ who had first loved them. Therefore the question is not, Who shall separate the love of Christ from us? or prevent Christ from loving us? but, Who shall separate us from the love of Christ? Who or what shall be able to remove our affection from him? And the questions that immediately follow show that this is the sense of the passage; for the tribulation, distress, etc., which he enumerates, are things by which they might be affected, but by which Christ could not be affected; and, consequently, the question most evidently refers to their love to him who had first loved them, and, while it affords a strong presumption of their perseverance, furnishes a most powerful argument against apostasy.

Shall tribulation? - Θλιψις, grievous affliction, or distress of any kind; from θλιβω, to compress, oppress, straiten, etc.; any thing by which a man is rendered miserable.

Or distress? - Στενοχωρια, a word of nearly the same import with the former, but more intense in its signification. It signifies straitness, being hemmed in on every side, without the possibility of getting out or escaping; from στενος, strait or narrow, and χωρος, a place.

Or persecution? - Διωγμος, from διωκω, to pursue, press upon, prosecute, signifies such pursuing as an enemy uses in order to overtake the object of his malice, that he may destroy him.

Or famine? - Λιμος, from λειπω, to fail; the total want of bread, and all the necessaries of life.

Or nakedness? - Γυμνοτης, being absolutely without clothing; forcibly expressed by the derivation of the word γυια μονα εχων, having one's limbs only, being totally unclothed.

Or peril? - Κινδυνος, a state of extreme and continued danger, perplexing and distressing with grievous forebodings and alarms; derived from κινει τας οδυνας, it excites anguish; because much evil is felt, and much more feared.

Or sword? - Μαχαιρα, slaughter; the total destruction of life, and especially beheading, and such like, done by the order of the civil magistrate; for the word is used in this epistle, Rom 13:4, to signify the authority and power which he has of judicially terminating life; i.e. of inflicting capital punishment.

As it is written - And these are no more than we may naturally expect from the present constitution of the world, and the positive predictions of the prophet, Psa 44:22, who foresaw that a wicked world would always persecute and oppress the true followers of God.

Nay - as the prophet adds in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, Rom 8:17, Rom 8:18, so all these things may happen unto us; but in all these things we are more than conquerors; We abide faithful in the new covenant of our God; and He is faithful who has promised to support and make us more than conquerors; i.e. to give us a complete triumph over sin, and death, and hell, not leaving one enemy unsubdued.

For I am persuaded - After the blessed experience we have had of support by the grace and Spirit of him that loved us, that neither fear of death, nor hope of life, nor evil angels, nor principalities, nor powers, persecuting us for Christ's sake; nor the things we endure at present, nor the things to come, whatever tribulation we may be called to suffer in future;

Nor height - of honor, nor depth - of ignominy, nor any other creature, ουτε τις κτισις ετερα, (nor any other thing whatever), shall be able to separate us, who love God, from the love of God, which he has vouchsafed to us in Christ Jesus. See Whitby. And for farther observations on the subject of the 29th and 30th verses, see at the end of the chapter, (the following notes).

1. The confidence expressed by the apostle at the end of this chapter, is as rational as it is bold. On the premises laid down by him, in reference to which he has most logically conducted his whole argument, the conclusion to which he arrives is as natural and forcible as it is legitimate. The permanency of the Christian Church, in all the tribulations it has endured from pagans and papists, is a full proof of the correctness of the apostle's reasoning. The true followers of Christ can never be forsaken by him. And his Church, which is founded on the rock, can never be shaken down by the tempests of persecution. And what God does for his Church in general, (the collective body of those who believe in the Lord Jesus, love, and obey him), he does for every individual in that body: no man that trusts in him can be confounded. While the love of God is in his heart, and the work of God in his hand, he may be as fully persuaded as he is of his own being, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing whatsoever, shall be able to separate him from the love of God which is in Christ Jesus. The reader who has any knowledge of what is great, commanding, and sublime in composition, will not hesitate to add here, with Dr. Taylor: "The conclusion of this chapter is the most elegant and sublime piece of writing I remember ever to have read. It is founded on the grand and solid principles of the Gospel; it breathes the true spirit of Christian magnanimity; raises our minds far above all things created; and shows, in a bright and heavenly view, the greatness of soul and the strong consolation which the Gospel inspires. God grant that it may stand clear before our understandings, and be transcribed into all our hearts! They who despise the Gospel despise all that is great, and happy, and glorious!"

2. The doctrine of the necessity of personal holiness, so clearly and strongly laid down in the former part of this chapter, should be deeply considered by every person professing godliness; and while from the seventh chapter they learn that they have an infected and morally diseased nature, they should learn from the eighth that to destroy the work of the devil was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ who is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons professing Christianity more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions which, being misunderstood, seem to favor this doctrine, is read and incessantly quoted: the eighth chapter, though given by the same inspiration, yet because it so strongly shows the necessity of being saved from all sin, is seldom read and scarcely ever quoted!

3. The restoration of the brute creation to a state of happiness has been thought by several to be the doctrine of Rom 8:19-25. In the notes on those verses I have given reasons against this opinion, and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But, although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed, there are several reasons which render the supposition very probable.

1. The brute creation never sinned against God, nor are they capable of it, and consequently cannot be justly liable to punishment.

2. But the whole brute creation is in a state of suffering, and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly?

3. As they appear to be necessarily involved in the sufferings of sinful man, and yet neither through their fault nor their folly, it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their sufferings.

4. That they have no compensation here, their afflictions, labors, and death prove; and if they are to have any compensation, they must have it in another state.

5. God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them; but, since the fall of man, they never had that happiness; and, in their present circumstances, never can.

6. In reference to intelligent beings, God has formed his purposes in reference to their happiness on the ground of their rational natures. He has decreed that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please, and that misery shall be the result of their refusal.

7. But it does not appear that the brute creation are capable of this choice; and it is evident that they are not placed in their present misery through either their choice or their sin; and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made, and of which they have been deprived through the transgression of man.

8. To say that the enjoyments which they have in this life are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labor and toil, and without death, and all those sufferings which arise from its predisposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence as the slaves of men. Therefore, allowing that they have even gratification and enjoyment in life, they have much less than they would have had had not sin entered into the world; and consequently they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator.

9. It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation.

10. Hence it is reasonable to conclude that, as from the present constitution of things they cannot have the happiness designed for them in this state, they must have it in another.

4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the second chapter of Acts. On the subject of the prescience and predestination mentioned here, Rom 8:29, Rom 8:30, vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men have very little place in the texts in question. After a long and serious investigation of this business, I am led to conclude that, whether the doctrine of the decrees be true or false, it does not exist in these verses. No portion of the word of God has been more unhappily misunderstood than several parts of the Epistle to the Romans; because men have applied to individuals what belongs to nations; and referred to eternity transactions which have taken place in time. We have already seen that one grand aim of the apostle in writing this epistle was:

1. To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God; yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges; and,

2. That, as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews, and therefore had, by the Gospel, called them to a state of salvation; and to this display of his mercy the two verses in question seem particularly to refer, and show us not what God will do for some selected individuals, but what he has already done for nations. After having shown that the whole Gentile world was groaning and travailing in pain together, waiting for the manifestation of the sons of God, he shows that it was, according to the affectionate purpose, προθεσιν, of God, that the Gentiles should be also called into the glorious liberty of the sons of God - into equal privileges with the Jews. He therefore represents them as objects of God's gracious foreknowledge. That the word προγινωσκω, which literally signifies to know, or discern beforehand, and to know so as to determine, signifies also to approve, or love before, to be well affected to, is not only evident from ידע yada in Hebrew, but also from the simple verb γινωσκω, in Greek, by which it is translated, and to which the compound verb repeatedly answers, without any extension of meaning by means of the preposition, as its use among the best Greek writers proves: and it is evident that the apostle uses the word in the sense of loving, being graciously affected to, Rom 11:1, Rom 11:2. I say then, hath God cast away his people, which he Foreknew, ὁν προεγνω; to whom he has been so long graciously affected? By no means. As, therefore, he had been so long graciously affected towards the Jews, so has he towards the Gentiles. His call of Abraham, and the promises made to him, are the proof of it. The Jews, thus foreknown, were called into a glorious state of salvation, and endowed with privileges the most extraordinary ever bestowed on any people; as their whole history testifies. But is God the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, Rom 3:29; and to prove this is the main subject of the ninth chapter. Now, as he is the God of the Gentiles, he foreknew, had from the beginning a gracious purpose to them as well as to the Jews; and, being thus graciously disposed towards them, he determined προωρισε, from προ, before, and ὁριζω, to bound, define, etc., he defined, circumscribed, and determined the boundaries of this important business from the beginning, that they also should be taken into his Church, and conformed to the image of his Son; and, as Jesus Christ was to be their pattern, it must be by his Gospel that they should be brought into the Church; and consequently, that bringing in could not take place before the revelation of Christ. Having therefore thus foreknown and thus predestinated them Also, he called them Also by the Gospel; he justified them Also on their believing; and he glorified them Also, dignified them also with the same privileges, blessings, honors, and Divine gifts: so that they were now what the Jews had been before, the peculiar people of God. The apostle, therefore, speaks here not of what they should be, or of what they might be, but of what they then were - the called, the justified, the highly honored of God. See the note on Rom 8:30. It is strange that so obvious a meaning of the passage should not have been noticed; but the word δοξαζω, which we render to glorify, and by which we understand eternal beatification, which it is very seldom used to express, being taken in this sense in the passage in question, fixed the meaning of the preceding terms; and thus the whole passage was applied to things eternal, which had reference only to things in time. This seems to me to be the true key of the passage, and the whole scope of the epistle, and especially of the context, which shows that this is the sense in which it should be understood. The passages understood in this way illustrate the infinite mercy and wisdom of God; they show that whatever appearances his providential dealings may assume of partiality towards any particular people, yet he is equally the Father of the spirits of all flesh; hateth nothing that he hath made; is loving to all; that his tender mercies are over all his works; and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. Hence, whatever he did for the Jews he purposed to do for the Gentiles: if he foreknew, predestinated, called, justified, and glorified the former; he Also foreknew, predestinated, called, justified, and glorified the latter; having brought them into the same state of salvation, with a vast extension of blessings and higher degrees of honor. As the Jews forfeited their privileges, and now, instead of being glorified, instead of being highly honored, and rendered illustrious, they are degraded, brought down, and rendered contemptible; because they have not made a proper use of their election, they are now reprobated; so a similar reverse awaits the Gentiles if they sin after the similitude of their transgression; and it is against this that the apostle so solemnly warns them, Rom 11:20-22 : Because of unbelief they (the Jews) were broken off - thou (the Gentiles) standest by faith. If God spared not the Natural Branches, take heed lest he also spare not Thee. Behold the goodness and severity of God! on them which Fell severity; but toward Thee goodness, If Thou Continue in his goodness; otherwise Thou Also shalt be Cut Off.

5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation, and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the Gospel, or those especial blessings received by believing souls), so every person professing godliness should be jealous over himself lest he should trifle with matters of eternal moment; for, should he even neglect so great a salvation, his escape would be impossible. Heb 2:3; and if so, to what severe punishment must they be exposed who despise and reject it?

There is therefore now no condemnation - Either for things present or past. Now he comes to deliverance and liberty. The apostle here resumes the thread of his discourse, which was interrupted, Rom 7:7.

The law of the Spirit - That is, the gospel. Hath freed me from the law of sin and death - That is, the Mosaic dispensation.

For what the law - Of Moses. Could not do, in that it was weak through the flesh - Incapable of conquering our evil nature. If it could, God needed not to have sent his own Son in the likeness of sinful flesh - We with our sinful flesh were devoted to death. But God sending his own Son, in the likeness of that flesh, though pure from sin, condemned that sin which was in our flesh; gave sentence, that sin should be destroyed, and the believer wholly delivered from it.

That the righteousness of the law - The holiness it required, described, Rom 8:11. Might be fulfilled in us, who walk not after the flesh, but after the Spirit - Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers only to illustrate this.

They that are after the flesh - Who remain under the guidance of corrupt nature. Mind the things of the flesh - Have their thoughts and affections fixed on such things as gratify corrupt nature; namely, on things visible and temporal; on things of the earth, on pleasure, (of sense or imagination,) praise, or riches. But they who are after the Spirit - Who are under his guidance. Mind the things of the Spirit - Think of, relish, love things invisible, eternal; the things which the Spirit hath revealed, which he works in us, moves us to, and promises to give us.

For to be carnally minded - That is, to mind the things of the flesh. Is death - The sure mark of spiritual death, and the way to death everlasting. But to be spiritually minded - That is, to mind the things of the Spirit. Is life - A sure mark of spiritual life, and the way to life everlasting. And attended with peace - The peace of God, which is the foretaste of life everlasting; and peace with God, opposite to the enmity mentioned in the next verse.

Enmity against God - His existence, power, and providence.

They who are in the flesh - Under the government of it.

In the Spirit - Under his government. If any man have not the Spirit of Christ - Dwelling and governing in him. He is none of his - He is not a member of Christ; not a Christian; not in a state of salvation. A plain, express declaration, which admits of no exception. He that hath ears to hear, let him hear!

Now if Christ be in you - Where the Spirit of Christ is, there is Christ. The body indeed is dead - Devoted to death. Because of sin - Heretofore committed. But the Spirit is life - Already truly alive. Because of righteousness - Now attained. From Rom 8:13, St. Paul, having finished what he had begun, Rom 6:1, describes purely the state of believers.

We are not debtors to the flesh - We ought not to follow it.

The deeds of the flesh - Not only evil actions, but evil desires, tempers, thoughts. If ye mortify - Kill, destroy these. Ye shall live - The life of faith more abundantly here, and hereafter the life of glory.

For as many as are led by the Spirit of God - In all the ways of righteousness. They are the sons of God - Here St. Paul enters upon the description of those blessings which he comprises, Ro 8:30, in the word glorified; though, indeed, he does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory.

For ye - Who are real Christians. Have not received the spirit of bondage - The Holy Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet there was something of bondage remaining even in those who then had received the Spirit. Again - As the Jews did before. We - All and every believer. Cry - The word denotes a vehement speaking, with desire, confidence, constancy. Abba, Father - The latter word explains the former. By using both the Syriac and the Greek word, St. Paul seems to point out the joint cry both of the Jewish and gentile believers. The spirit of bondage here seems directly to mean, those operations of the Holy Spirit by which the soul, on its first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to the wrath of God. This, therefore, and the Spirit of adoption, are one and the same Spirit, only manifesting itself in various operations, according to the various circumstances of the persons.

The same Spirit beareth witness with our spirit - With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant.

Joint heirs - That we may know it is a great inheritance which God will give us for he hath given a great one to his Son. If we suffer with him - Willingly and cheerfully, for righteousness' sake. This is a new proposition, referring to what follows.

For I reckon - This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also.

For the earnest expectation - The word denotes a lively hope of something drawing near, and a vehement longing after it. Of the creation - Of all visible creatures, believers excepted, who are spoken of apart; each kind, according as it is capable. All these have been sufferers through sin; and to all these (the finally impenitent excepted) shall refreshment redound from the glory of the children of God. Upright heathens are by no means to be excluded from this earnest expectation: nay, perhaps something of it may at some times be found even in the vainest of men; who (although in the hurry of life they mistake vanity for liberty, and partly stifle. partly dissemble, their groans, yet) in their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God.

The creation was made subject to vanity - Abuse, misery, and corruption. By him who subjected it - Namely, God, Gen 3:17, 5:29. Adam only made it liable to the sentence which God pronounced; yet not without hope.

The creation itself shall be delivered - Destruction is not deliverance: therefore whatsoever is destroyed, or ceases to be, is not delivered at all. Will, then, any part of the creation be destroyed? Into the glorious liberty - The excellent state wherein they were created.

For the whole creation groaneth together - With joint groans, as it were with one voice. And travaileth - Literally, is in the pains of childbirth, to be delivered of the burden of the curse. Until now - To this very hour; and so on till the time of deliverance.

And even we, who have the first - fruits of the Spirit - That is, the Spirit, who is the first - fruits of our inheritance. The adoption - Persons who had been privately adopted among the Romans were often brought forth into the forum, and there publicly owned as their sons by those who adopted them. So at the general resurrection, when the body itself is redeemed from death, the sons of God shall be publicly owned by him in the great assembly of men and angels. The redemption of our body - From corruption to glory and immortality.

For we are saved by hope - Our salvation is now only in hope. We do not yet possess this full salvation.

Likewise the Spirit - Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak. We know not - Many times. What we should pray for - Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven. With groanings - The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves.

But he who searcheth the hearts - Wherein the Spirit dwells and intercedes. Knoweth - Though man cannot utter it. What is the mind of the Spirit, for he maketh intercession for the saints - Who are near to God. According to God - According to his will, as is worthy of God. and acceptable to him.

And we know - This in general; though we do not always know particularly what to pray for. That all things - Ease or pain, poverty or riches, and the ten thousand changes of life. Work together for good - Strongly and sweetly for spiritual and eternal good. To them that are called according to his purpose - His gracious design of saving a lost world by the death of his Son. This is a new proposition. St. Paul, being about to recapitulate the whole blessing contained in justification, (termed "glorification," Rom 8:30,) first goes back to the purpose or decree of God, which is frequently mentioned in holy writ. To explain this (nearly in the words of an eminent writer) a little more at large: - When a man has a work of time and importance before him, he pauses, consults, and contrives; and when he has laid a plan, resolves or decrees to proceed accordingly. Having observed this in ourselves, we are ready to apply it to God also; and he, in condescension to us has applied it to himself. The works of providence and redemption are vast and stupendous, and therefore we are apt to conceive of God as deliberating and consulting on them, and then decreeing to act according to "the counsel of his own will;" as if, long before the world was made, he had been concerting measures both as to the making and governing of it, and had then writ down his decrees, which altered not, any more than the laws of the Medes and Persians. Whereas, to take this consulting and decreeing in a literal sense, would be the same absurdity as to ascribe a real human body and human passions to the ever - blessed God. This is only a popular representation of his infallible knowledge and unchangeable wisdom; that is, he does all things as wisely as a man can possibly do, after the deepest consultation, and as steadily pursues the most proper method as one can do who has laid a scheme beforehand. But then, though the effects be such as would argue consultation and consequent decrees in man, yet what need of a moment's consultation in Him who sees all things at one view? Nor had God any more occasion to pause and deliberate, and lay down rules for his own conduct from all eternity, than he has now. What was there any fear of his mistaking afterwards, if he had not beforehand prepared decrees, to direct him what he was to do? Will any man say, he was wiser before the creation than since? or had he then more leisure, that he should take that opportunity to settle his affairs, and make rules (or himself, from which he was never to vary? He has doubtless the same wisdom and all other perfections at this day which he had from eternity; and is now as capable of making decrees, or rather has no more occasion for them now than formerly: his understanding being always equally clear and bright, his wisdom equally infallible.

Whom he foreknew, he also predestinated conformable to the image of his Son - Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, 2Tim 2:19. Php 3:10,21.

Them he - In due time. Called - By his gospel and his Spirit. And whom he called - When obedient to the heavenly calling, Acts 26:19. He also justified - Forgave and accepted. And whom he justified - Provided they "continued in his goodness," Rom 11:22, he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification, Rom 11:22. Neither does he deny that many are called who never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven. He glorified - He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory.

What shall we say then to these things - Related in the third, fifth, and eighth chapters? As if he had said, We cannot go, think, or wish anything farther. If God be for us - Here follow four periods, one general and three particular. Each begins with glorying in the grace of God, which is followed by a question suitable to it, challenging all opponents to all which, "I am persuaded," &c., is a general answer. The general period is, If God be for us, who can be against us? The first particular period, relating to the past time, is, He that spared not his own Son, how shall he not freely give us all things? The second, relating to the present, is, It is God that justifieth. Who is he that condemneth? The third, relating to the future, is, It is Christ that died - Who shall separate us from the love of Christ?

He that - This period contains four sentences: He spared not his own Son; therefore he will freely give us all things. He delivered him up for us all; therefore, none can lay anything to our charge. Freely - For all that follows justification is a free gift also. All things - Needful or profitable for us.

God's elect - The above - cited author observes, that long before the coming of Christ the heathen world revolted from the true God, and were therefore reprobated, or rejected. But the nation of the Jews were chosen to be the people of God, and were therefore styled, "the children" or "sons of God," Deut 14:1; "holy people," Deut 7:6; 14:2; "a chosen seed," Deut 4:37; "the elect," Isaiah 41:8,9; 43:10; "the called of God," Isaiah 48:12. And these titles were given to all the nation of Israel, including both good and bad. Now the gospel having the most strict connexion with the Books of the Old Testament, where these phrases frequently occur; and our Lord and his apostles being native Jews, and beginning to preach in the land of Israel, the language in which they preached would of course abound with the phrases of the Jewish nation. And hence it is easy to see why such of them as would not receive him were styled reprobated. For they no longer continued to be the people of God; whereas this and those other honourable titles were continued to all such Jews as embraced Christianity. And the same appellations which once belonged to the Jewish nation were now given to the gentile Christians also together with which they were invested with all the privileges of "the chosen people of God;" and nothing could cut them off from these but their own wilful apostasy. It does not appear that even good men were ever termed God's elect till above two thousand years from the creation. God's electing or choosing the nation of Israel, and separating them from the other nations, who were sunk in idolatry and all wickedness, gave the first occasion to this sort of language. And as the separating the Christians from the Jews was a like event, no wonder it was expressed in like words and phrases only with this difference, the term elect was of old applied to all the members of the visible church; whereas in the New Testament it is applied only to the members of the invisible.

Yea rather, that is risen - Our faith should not stop at his death, but be exercised farther on his resurrection, kingdom, second coming. Who maketh intercession for us - Presenting there his obedience, his sufferings, his prayers, and our prayers sanctified through him.

Who shall separate us from the love of Christ - Toward us? Shall affliction or distress - He proceeds in order, from less troubles to greater: can any of these separate us from his protection in it ; and, if he sees good, deliverance from it?

All the day - That is, every day, continually. We are accounted - By our enemies; by ourselves. Psa 44:22.

We more than conquer - We are not only no losers, but abundant gainers, by all these trials. This period seems to describe the full assurance of hope.

I am persuaded - This is inferred from the thirty - fourth verse, in an admirable order: - Neither death" shall hurt us; For "Christ is dead:" "Nor life;" 'is risen" Nor angels, nor principalities, nor powers; nor things pre - sent, nor things to come;" "is at the right hand of God:" "Nor height, nor depth, nor any other creature;" "maketh intercession for us." Neither death - Terrible as it is to natural men; a violent death in particular, Rom 8:36. Nor life - With all the affliction and distress it can bring, Rom 8:35; or a long, easy life; or all living men. Nor angels - Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength. Nor principalities, nor powers - Not even those of the highest rank, or the most eminent power. Nor things present - Which may befal us during our pilgrimage; or the whole world, till it passeth away. Nor things to come - Which may occur either when our time on earth is past, or when time itself is at an end, as the final judgment, the general conflagration, the everlasting fire. Nor height, nor depth - The former sentence respected the differences of times; this, the differences of places. How many great and various things are contained in these words, we do not, need not, cannot know yet. The height - In St. Paul's sublime style, is put for heaven. The depth - For the great abyss: that is, neither the heights, I will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss itself, the very thought of which might astonish the boldest creature. Nor any creature - Nothing beneath the Almighty; visible enemies he does not even deign to name. Shall be able - Either by force, Rom 8:35; or by any legal claim, Rom 8:33, &c. To separate us from the love of God in Christ - Which will surely save, protect, deliver us who believe in, and through, and from, them all.

1. THere is therefore now no condemnation to them which are in Christ Jesus , who walk not after the Flesh, but after the Spirit .

Seeing things are so as I have said; since Believers do not allow themselves in Sin, chap. 7.15. and are in part delivered from it, as v. 25. therefore it follows as 'tis here.

Or no one Condemnation. He doth not say, there is no matter of Condemnation, or nothing damnable in them that are in Christ, there is enough and enough of that; but he saies, there is no actual Condemnation to such. vid. Iohn 3.18▪ and 5.24. there is a meiosis in the words, more is understood than is exprest; he means, that Justification and eternal Salvation is the portion of such. The positive is included in the negative; it is Gods Condemnation only, from which such as are in Christ are exempted; they are nevertheless condemned, and censured by men, and sometimes by their own consciences too.

So we fill it up, but in the Original '[illegible: 1 letter]is only to them in Christ Iesus. The Phrase imports, that there is a Mystical and Spiritual Union betwixt Christ and Believers. This is sometimes expressed by Christs being in them, Verse 10. 2 Cor. 13.5. Col. 1.17. and here by their being in Christ, see 1 Cor. 1.30. 1 Iohn 5.20. Christ is in Believers by his Spirit, and Believers are in Christ by Faith.

This Clause describes the Persons who are united to Christ, or who are exempted from Condemnation. They are such as walk not, &c. By Flesh understand the corrupt nature that is in man. vid. chap. 7.18, 25. Iohn 3.6. Gal. 5.17. to walk after it, is to be lead and guided by the motions of it. That is, it is not their Principle and Guide, there is another Nature or Principle in them, by which they are guided and acted; and what that is, the next words tell you. By the [illegible: 1 letter]pirit some understand the Person of the Spirit, others the Grace of the Spirit, the New or Divine Nature (as it is called) which is implanted in the Soul, in the work of Regeneration: This is called the Spirit. Mat. 26.41. Iohn 3.6. Gal. 5.17. To walk after the Spirit, is to be led and guided by the counsels and motions thereof. It is to regulate and order the whole conversation, according to the rule of the New Creature, or according to the line and square of Gods Word and Spirit. You have the same Phrase, Gal. 5.16, 25. To walk after the Spirit, is not only now and then to have some good Motions, or to do some good actions, but 'tis to persevere and go forward therein; walking is a continued and progressive motion. The connection of these two shews that Negative Holiness is not enough; we must not only abstain from evil, but do good.

Marginal references: Or, [illegible: 3 letters] ing after flesh.

2 For the law of the Spirit of life in Christ Jesus , hath made me free from the law of sin and death .

Some understand hereby the Doctrine of the Gospel, which is called the Law of the Spirit of Life, because it is the Ministry of the Spirit and of Life. Others understand the Efficacy and Power of that Grace and Holiness, wherewith the living and quickning Spirit of God hath filled the Humane Nature of Christ. Others rather understand as regenerating and working the New and Heavenly Life in the Soul, with great Power and Efficacy.

i. e. Which was poured out upon him, and doth still reside in him after a very eminent manner, vid. Isa. 11.2. Luke 4.1. or in Christ Iesus, is as much as by Christ Iesus; 'tis he that gives and conveyes this Spirit, how, when and to whom he pleaseth.

By sin here he aimes chiefly at Original Sin; he doth not say, that those who are in Christ are simply and absolutely delivered from Sin, but from the Law of Sin. i. e. the Power, Dominion and Tyranny thereof.

i. e. From Sin that is deadly or of a deadly Nature, as the Spirit of Life is the living Spirit; so Sin and Death is no more, say some, than deadly Sin. Others take death to be distinct from Sin, and think he speaks of a double deliverance: And then by Death, they understand eternal or the second death. vid. Revel. 20.6. The sence of the whole is this. That the mighty power of the renewing and quickening spirit, did free the Apostle, and doth free all Believers from the command and rule of Sin, so that it doth not reign over them, as formerly it did; and being thus freed from the power of Sin, they are also freed from the power of Death and eternal Condemnation. So it seems as a proof of the foregoing proposition, That there is no Condemnation to them, &c.

Marginal references: [illegible: 1 letter]word [illegible: 1 letter].36. Cap▪ 6.18, in C[illegible: 1 letter]l▪ 5.1.

3. For what the law could not do , in that it was weak through the flesh , God sending his own Son , in the likness of sinful flesh , and for sin , condemned sin in the flesh .

By the Law here he means the moral Law, the Righteousness whereof is to be fulfilled in us, v. 4. What is it the Law cannot do? there are several answers: but this is principally meant, it cannot justify us before God. It can condemn us, but it cannot exempt us from Condemnation. vid. Act. 13.38, 39. Gal. 3.21. Heb. 7.18.

By Flesh, as before, we must understand the corrupt Nature; that is, every man since the fall. This is that which puts a weakness and inability upon the Law. The impotency of the Law is not from its self, but from the condition of the Subject with whom it hath to do. The Law is weak to us, because we are weak to it: the Sun cannot give light to a blind eye, not from any impotency in its self, but meerly from the incapacity of the subject it shines upon.

To justifie and save fallen Man, was impossible for the Law to do; therefore God will find out another way, that shall do it effectually. What his own Law cannot do, his own Son can; and therefore Him he will send.

i. e. Such flesh as sin hath made it now to be subject to many infirmities and weaknesses. Flesh in this clause carryes quite another sence, than it did in the first verse, and in the former part of this verse, then it doth in the following verse; there it is taken morally for the corrupt nature of man, here physically for the Humane Nature of Christ. The word likeness is to be linked, not with Flesh, but with sinful Flesh; he had true and real Flesh, but he had only the appearance and likeness of sinful Flesh. vid. 2 Cor. 5.21. & 4.15. Heb. 7.26. 1 Pet. 1.19.

Either this clause is to be joyned to what goes before, and then the sence is, that God sent his Son in the likeness of sinful Flesh, that he might take away Sin. Or, else it is joyned to what follows, and then there is an ellipsis in it. Something is cut off, or left out, which must be understood. The margent of our Common Bibles insert the word Sacrifice. q. d. by a Sacrifice for sin, or by a sin Offering he condemned Sin, &c. This ellipsis is usual in Scripture. Isa. 53.10. When thou shalt make his Soul Sin; that is (as our translation renders it) an Offering for sin, Ezek 45.19. The Priest shall take of the Blood of the Sin, we read it of the Sin Offering. See the like in Hos. 4.8. 2 Cor. 5.21. Heb. 10.6.

The Syriack reads it, in his Flesh. The meaning is, that God severely punished Sin, and inflicted the curse and penalty of it, that was due to us, in and upon the person of his own Son. God laid on him the iniquities of us all, and he bore them in his body upon a Tree. vid. Gal. 3.13. 1 Pet. 2.24.

In this Verse is a farther proof of the main proposition in v. 1. There are two things in sin that may indanger us as to Condemnation, the power and guilt of it. As to the freeing us from the former, viz. The power of sin, of that he had spoken in the foregoing verse; as to taking away the guilt of Sin, of that he speaks in this verse.

Marginal references: Or, was impossible for the [illegible: 1 span].; Or, because.; Or, by a [illegible: 1 word] for sin.

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

Here is another end of Gods sending his Son as before, it was that he might perfectly fulfil the Righteousness of the Law in or for us, which for us our selves to do in our own Persons was utterly impossible. And yet upon which (as being imputed unto them, and accepted of God on our behalf) we shall be accounted Just and Righteous, as if we had done it our selves. Christs being a Sacrifice for sin was not sufficient to answer all the ends and demands of the Law; there must be doing of what it commanded, as well as suffering of what it threatned: Therefore Christ was sent for both, and both were accomplished by him; and what he did and suffered is accounted unto us as if we had done and suffered it. This is the imputed Righteousness which was so often spoken of Chap. 4. and in reference to this he is said to be made Righteousness for us, 1 Cor. 1.30. and we are said to be the Righteousness of God in him, chap. 5.19. 2 Cor. 5.21.

This was the description before of those that had Union with Christ, and exemption from Condemnation; and 'tis again set down as the description of those who partake of the Righteousness of Christ in this way of imputation; and 'tis added here again, to stave off all others from laying claim to this grace. None but holy walkers can warrantably apply Christs fulfilling or satisfying the Law to themselves, because Christ hath fulfilled the righteousness of the Law for us; none may infer there is nothing for us to do; we may live as we list: for though Christ hath fulfilled the Law in all respects, yet all those for whom he hath so done, or have benefit thereby, are, and must be such as walk not after the flesh, but after the spirit: for the opening of which terms, vid. v. 1.

5 For they that are after the flesh do mind the things of the flesh : but they that are after the Spirit , the things of the Spirit .

i. e. That are carnal and unregenerate persons, in a meer natural estate.

i. e. That are spiritual and regenerate, in whom the Spirit dwells.

i. e. They mind Spiritual and Heavenly things, they relish them most of all. vid. Psal. 4.7. and 73.25.

Marginal references: 1 Cor. 2.14.; Either such things as are absolutely evil, and are called, The Iusts of the Flesh, Gal. 5.19, 20, 21. or else such things as are occasionally evil, as Riches, Honours, Pleasures, &c. These are also called the things of the Flesh, and are such as carnal persons mind. i. e. They savour, affect, and take delight in them.

6 For to be carnally minded is death , but to be spiritually minded , is life and peace .

i. e. To be of that temper before described, v. 5. to mind and affect the things of the Flesh, doth cause [illegible: 1 letter]eath, or will end in it; the second or eternal death is chiefly intended.

i. e. to mind and savour the things of the Spirit, to find a sweetness and excellency therein, so as that the bent & inclination of the mind shall be thereto.

It is the way to Eternal Life hereafter, and to a sound peace here, Psal. 119.165. Prov. 3.17. Gal. 6.16.

In this verse we have an account of the different end of those that are carnal and spiritual, as in the former we had a description of their different carriage and disposition.

Marginal references: Chap. 6.21. Gal. 6.8.; Gr. the minding or wisdom of the flesh. So v. 7.; Gr. the minding of the spirit

7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be .

q. d. Neither can the carnal man look for any better issue, Because a carnal mind is enmity against God.

He doth not say it is an Enemy, but in the abstract, it is enmity, which heightens and intends the sence; an enemy may be reconciled; as Esau was to Iacob; but Enmity cannot be reconciled, as black may be made white, but blackness cannot.

This is rendred as a reason of the foregoing assertion, and it is taken from the property of enmity. Those that are at enmity, cross each others wills, and won't submit to one another: and the carnal mind is rebellious in the highest degree against the will of God, unless it be changed and renewed; it is impossible it should be otherwise. There is in it a moral impotency to obedience. vid. Iohn 8.43. 1 Cor. 2.14.

8 So then they that are in the flesh cannot please God .

This verse is a consectary, or it follows from that which went before.

Not they which are married, as a Pope once expounded it. The next verse refells such an absurd conception; but they that are carnal and unregenerate, the same with those, who in ver. 5. are said to be after the Flesh.

Neither they, nor any thing they do, is pleasing unto him: their best works are dead works, and Silken sins, (as one expresseth it) it must be understood with this limitation, so long as they continue in such a State. vid. Psal. 54.5. Heb. 11.6.

9 But ye are not in the flesh, but in the Spirit , if so be that the Spirit of God dwell in you . Now if any man have not the Spirit of Christ, he is none of his .

Here he applies what he had laid down more generally to the believing Romans in particular.

i. e. Not after the Flesh, but after the Spirit (as in v. 5. or not carnally, but Spiritually minded.

The Conjunction here is causal not conditional; it may be rendred, seeing that, or forasmuch as. vid. v. 17. & 31. 2 Thes. 1.6.

The Spirit of God dwells in the regenerate, not only by the immensity of his presence, so he is every where and in all things: but by the presence and efficacy of his grace; the indwelling of the Spirit in Believers, denotes two things. 1. His ruling in them; where a man dwells as Lord, there he doth command and bear rule. 2. His abiding in them, and that for ever. Iohn 14.16.

If he hath not the same Spirit which in the forgoing verse is called, the Spirit of God; it is called, the Spirit of Christ; because it proceeds from him, and is procured by him. Iohn 14.26. and 16.7. Gal. 4.6. When he saith such a one is none of Christs; he means, that he doth not peculiarly belong to Christ, he hath no special interest in him, is no true Member of him. As a Merchant sets his Seal upon his Goods, so doth Christ his Spirit upon his followers, Eph. 1.13.

Marginal references: 1 Cor. 3.16.; Joh. 3.34. Phil. 1.19. 1 Pet 1.11.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life , because of righteousness .

Before, he said the Spirit of God and Christ dwelt in them; here Christ himself. Christ dwells in Believers by his Spirit.

By body some understand the corrupt and unregenerate part in the godly, as if that were as good as dead in them. But others take the word in its proper signification, and think no more is meant thereby than that the Bodies even of Believers, are mortal Bodies; so they are called in the next verse. They are subject to death as the bodies of other men.

Some by Spirit here do understand the Spirit of God, and he is life; that is, he will quicken and raise up your bodies again to an immortal life. Others by Spirit do understand the Souls, yet not simply and absolutly considered, but as renewed by grace; that is life, or that doth live: it lives a life of Grace here, and it shall live a life of Glory hereafter.

By Righteousness, here understand, either imputed Righteousness, which gives us a right and title to Salvation; or inherent Righteousness, which is a necessary condition required in every Person, that shall indeed be saved. The Sum is, if you be Christians indeed, though your bodies dye, yet your Souls shall live, and that for ever; and your dead bodies shall not finally perish, but shall certainly be raised again; so it follows in the next verse.

11. But if the Spirit of him that raised up Jesus from the dead dwell in you ; he that raised up Christ from the dead, shall also quicken your mortal bodies , by his Spirit that dwelleth in you .

A Periphrasis of God the Father. The Son raised himself, Iohn 2.19. and 10.18. and yet the Father is said here to raise him from the dead. vid. notes on chap. 1.4.

Raise them from a State of Mortality. & all the attendants to a glorious immortal life.

q. d. If you are sanctified by the Spirit, you shall be raised up by the Spirit also, as Christ was. The wicked also shall be raised at the last day. But the Righteous shall be raised after a peculiar manner, they shall be raised as by the Almighty Power of God; so by vertue of their Union with Christ as his members, and by vertue of their relation to the Spirit as his Temples. They only shall partake of a Resurrection, that is desirable and beneficial to them. Therefore 'tis called Emphatically the Resurrection of the Iust, Luke 14.14. and these two are joyned together, as belonging one to the other; the Children of God, and the Children of the Resurrection, Luke. 20.36.

Marginal references: Chap. 6.4, [illegible: 1 letter] 1 Cor. 6.14. 2 Cor. 4.14▪ Eph. 2.5.; Or, because of his Spirit.

12 Therefore brethren, we are debtors, not to the flesh, to live after the flesh .

This illative particle sends us to the things before delivered. q. d. Seeing we are not in the Flesh, but have the Spirit of God dwelling in us; not only sanctifying and enlivening our souls for the present, but raising and quickening our bodies for time to come, therefore we are not Debtors, &c.

i. e. We are not Debtors to Sin, or the corrupt and sinful nature that is in us. We owe it no service, there is nothing due to it from Believers, but blows, and the blew eye that the Apostle gave it. The Antithesis is omitted, but it is necessarily implyed and understood; and that is, That we are debters to the Spirit, to live and walk after it.

13 For if ye live after the flesh, ye shall die : but if ye through the Spirit , do mortifie the deeds of the body , ye shall live .

viz. Eternally, and never partake of the glorious Resurrection before spoken of. The Godly themselves need this caution; they must not think, that because they are elected and justified, &c. that therefore they may do and live as they list.

i. e. By the grace and assistance of the Spirit.

i. e Kill and put to death. Tis not enough to forbear the actings of Sin, but we must kill and crucifie it. Sin may be left upon many considerations, and yet not mortified.

Evil deeds are called the deeds of the body, because the body is so instrumental in the doing thereof. There are some, that by body here do understand the corrupt nature, the same that before in many places he calls the flesh: this was called, chap. 6.6. the body of Sin, and here 'tis called the body.

viz. Eternally. See a parallel-place, chap. 6.22. Gal. 6.8. vid. v. 6.

Marginal references: Eph. 4.22▪ Col. 3.5.

14 For as many as are led by the Spirit of God, they are the Sons of God.

This proves the latter part of the foregoing verse, such as by the Spirit do mortifie Sin, shall live; for they are the Sons of God; and that appears, because they are led by the Spirit of God.

He doth not say as many as live by the Spirit, but as one led by the Spirit; to shew (sayes one) that the Spirit must be the guide & ruler of our Life, as the Pilot is of the Ship, and as a Rider is of his Horse. The Phrase is borrowed (sayes another) either from those which are guided and directed as a blind man in his way; or from those, who wanting strength of their own, are borne and carryed of others: so we are both wayes led by the Spirit, for we can neither see our way, unless the Spirit directs us; nor have we strength to walk in it, unless the Spirit assist and draw us along. The Spirit leads and draws us irresistably and necessarily, and yet not violently or against our wills; though we were unwilling before, yet we are made willing afterwards; so willing, that we desire and pray to be led by the Spirit. vid. and 25.5: Psal. 143.10. Cant. 1.4.

Marginal references: Gal. 5.1[illegible: 1 letter] ▪

15 For ye have not received the Spirit of bondage again to fear; but ye have received the Spirit of adoption , whereby we cry , Abba, Father .

This verse proves the former, that we are led by the Spirit of God, and are his Children, and that by an effect of the Spirit in them, which is to enable them to call God Father.

He doth not here speak of two distinct Spirits, but one & the same Spirit of God in different person; & at different times, is both the Spirit of Bondage, and the Spirit of Adoption. The Spirit of Bondage seems to respct either that State of servitude, which the People of God were under in the time of the Ceremonial Law. vid. Gal. 4.3, 9. Or it respects the Publishing of the Moral Law upon Mount Sinai, which was with horror and fear. Comp. Exod. 19.16. with Heb. 12.18, 19, 20, 21. vid. Gal. 4.24. or else it respects that horror and slavish fear, which the Spirit of God doth work in mens hearts and consciences, by the Ministry of the Law; when he opens the eyes of men, to see they are in Bondage and Slavery to Sin and Satan, and that they are subject and obnoxious to the Wrath and Vengeance of God; this is many times preparatory and introductory to their conversion; but when they are regenerated they are delivered from it. vid. Luk. 1.74. Heb. 2.15. 1 Iohn 4.18. Object. Many of Gods Children are full of doubts and fears. A. These are not allwayes from the suggestions of Gods Spirit, but the misgivings of their own Spirits. Some distinguish between the Spirit of Bondage and Desertion; the Children of God are delivered from the former, but exercised with the latter.

The Spirit of God is called, the Spirit of Adoption ▪ both because he works and effects it in us, and because he testifies and assures it to us. He might have said, the Spirit of Liberty. The Anthithesis required it; but he said as much, when he calls him the Spirit of Adoption, for Children are free.

Or by whom we cry. Acceptable prayer is wrought in us by the Spirit, v. 26. Abba is an Hebrew or Syriack word, signifying Father, why then is the word Father added in the Greek? To signify, that God is the Father both of Iews and Gentiles. chap. 3.29. and 10.12. or to shew the double Paternity that is in God, he is the Father of all Men by Creation, of Believers only by Grace and Regeneration: Or, rather to denote the importunity and earnestness which ought to be in Prayer, and so it agrees with the former word crying. Ingeminations carry an earnestness with them. There are two places more, where these two words are repeated or used together, Mar. 14.36. Gal. 4, 6.

Marginal references: 1 Cor. 2.[illegible: 1 letter] 2 Tim. 1.7.; Isa. 56.5.; Mar. 14.[illegible: 1 letter]

16. The Spirit it self beareth witness with our spirit, that we are the children of God.

The Spirit of Adoption doth not only excite us to call upon God as our Father, but it doth ascertain and assure us (as before) that we are His Children. And this it doth not by an outward voice, as God the Father to Iesus Christ; nor by an Angel, as to Daniel and the Virgin Mary; but by an inward and secret suggestion, whereby he raiseth our hearts to this perswasion, that God is our Father and we are his Children. This is not the Testimony of the Graces and Operations of the Spirit, but of the Spirit it self. Conceives it thus; A mans own Spirit doth witness to him his Adoption, he finds in himself upon diligent search and examination, the manifest signes and tokens thereof. But this testimony of its self is weak, and Satan hath many wayes and wiles to invalidate it, therefore for more assurance it is confirmed by another and greater testimony, and that is of the Spirit himself, he witnesseth with our Spirits, and Seals it up unto us. He first works grace in our hearts, and then witnesseth to it. This Testimony is not alike in all Believers, nor in any one of them at all times; it is better felt than expressed. He witnesseth to our Spirit (so some read it) by a distinct and immediate testimony, and witnesseth with our Spirit (so the word properly signifies) by a conjunctive and concurrent testimony.

Marginal references: Cor. 1.22. [illegible: 1 word] [illegible: 1 letter].5. Eph. 1. [illegible: 1 word]. & 4.30.; Or, the same [illegible: 1 word]

17. And if children, then heirs , heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may be also glorified together .

There is a parallel Text in Gal. 4.7. 'tis not so with the Children of earthly Princes. vid. 2 Chron. 21.3.

Or Coheir[illegible: 1 letter] with Christ, he is our Elder Brother, and is not ashamed to call us Brethren; the inheritance is his by Nature, ours by Grace.

The Cross of Christ is the condition of our Heavenly inheritance. The pronoun him, is not in the Original, but fitly supplyed in out Translation; suffering with him, is much the same with suffering for him. Suffering Believers do but pledg Christ in the Cup, that he began to them.

Or Glorified with him, not with equal Glory, but according to our proportion; he was glorified in this way, Luke 24.26. and so must we. Three things implyed in our being Glorified together. 1. Comformity, we shall in some measure be like him in Glory. vid. Iohn 17.22. Phil. 3.21. 2. Conco[illegible: 1 letter]titancy, we shall be present with him in Glory. Iohn 17.24. 1 Thes. 4.17. 3. Conveyance, our Glory will be from him; his Glory will reflect on us, and we shall shine in his Beams.

Marginal references: Act. 14.22. [illegible: 1 letter] Tim 2.11, [illegible: 1 word] ▪

18 For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us .

i. e. I make account, I certainly conclude. vid. chap. [illegible: 1 letter].28. The word is borrowed either from Arithmeticians, who by casting their Accounts do find the true and total Summe: Or, from Logicians, who by considering the Pr[illegible: 1 letter] mises do draw the Conclusion.

It is revealed to us, and it shall be revealed in us. This Text is a confutation of the Popish Doctrine of Merit and humane Satisfaction.

Marginal references: [illegible: 1 letter] Cor. 4.17. [illegible: 1 word]. 1.6, 7; [illegible: 2 letters].13. [illegible: 2 letters], Season.; The word properly signifieth that part of the Ballance which goeth down. q. d. If the sufferings of this life be weighed with the Glory to come, they will be light in comparison. These words to be compared are to be supplyed in our Translation to make up the sense.

19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God .

This word is four times used in this and the three following verses, only in the 22. verse, tis rendred Creation; that is the subject of which all that followeth is predicated. One main question therefore is this, Of what Creature the Apostle here speaks of? Divers answers are or may be given, I will fix upon two only. 1. By the Creature or the Creation (and v. 22. the whole Creation or every Creature) is meant all mankind, both Iewes and Gentiles, and especially the latter. vid. Mar. 16.15. there Christ gives it in Commission to preach the Gospel to every Creature; 'tis the same word. And in 1 Pet. 2.13. They are commanded to submit themselves to every Ordinance of Man. In the Original it is to every humane Creature, the same word which is in the Text before us; he mean▪ the Gentile or Heathen Magistrates in Authority over them. In the Scripture the Gentiles are sometimes called the World, chap. 11.12, 15. and sometimes the Creature or the Creation. 2. By the Creature is meant the whole World with all the Creatures therein, or the whole Frame and body of the Creation. The Creature in this sence by a Prosopopeia is here spoken of as a rational Person; it is usual with the Spirit of God in Scripture, to fasten upon unreasonable Creatures, such expressions, as are proper only to those that are reasonable. vid. Psal. 96.11, 12. Hab. 2.11. Iames 5.4. So here the Creature (in this sence) is said to expect, wait, &c.

The expectation of the Creature expecteth: An Hebrew Pleonasme: It expecteth with the head lift up or stretched out, Phil. 1.20.

i. e The time when the Sons of God shall be manifested. The Arabick Interpreter puts the Word Glory into the Text, and reads the word thus, the earnest expectation of the Creature waiteth for the manifestation of the Glory of the Sons of God; their Glory for the present is hidden, but it shall be discovered and manifested, 2 Cor. 3.18. The Creature in the sence of the word (as above) waiteth for this, because then it shall be restored to its primitive liberty and lustre, at that time there will be a Restitution of all things. Act. 3.21. But those who understand the Creature in the first sence, do put a quite different interpretation upon this last clause; and that is, that the Gentile world are now earnestly expecting and waiting to see what the Iewes will do, whether they will discover themselves to be the Sons of God, or not, by their receiving or rejecting Christ.

The Apostle Peter speaking of the Epistles of our Apostle in 2 Pet. 3.16. he saith, that there are some things in them hard to be understood, and some think by reflec[illegible: 1 letter] ing upon some particular passages in that Chapter, he doth more especially respect this Context. There is indeed a great deal of obscurity in it.

Marginal references: 1 Joh. 3.2.

20 For the creature was made subject to vanity, not willingly , but by reason of him who hath subjected the same in hope

If these words be understood of the World, and all the Creatures therein contained, then they shew the Creatures present condition, it is subject to vanity, and that first in regard of its insufficiency, it falling short of that for which it was first created and ordained; then a thing is said to be vain, when it doth not answer or reach its proper end: Or in respect of its Transitoriness and uncertainty, of which see, 1 Cor. 7.31. Heb. 1.11, 12. 1 Iohn 2.17. The next verse tells us it is subject to the Bondage of Corruption as well as Vanity. Now this must needs be an unwilling subjection, therefore 'tis here said it is not subject willingly. i. e. of its one accord, or of its proper Instinct and Inclination; what the Will is in those that are rational, the Inclination is in these things that are natural; how comes it then into this condition? The next clause tells us, it is by reason of him who hath subjected the same in Hope.

i. e. God for the Sin of Man hath curst the Creature, and Subjected it to vanity and corruption. vid. Gen. 3.17. and 4.12. Levit. 26.19, 20. And though he hath done this, yet there is ground to expect and hope that the Creature shall return again to its former estate wherein it was created; that it shall be delivered and restored into a better condition, as in the next verse. Those that by the Creature understand the Gentile World, give a different interpretation of these words; they say that the Gentiles are made subject to Vanity. i. e. To Idolatry or a Vain Superstitious Worship. (Idols are called Vanities, Act. 14.15.) or to a miserable wretched estate that (as Hesychius notes) is the import of the word Vanity. And this not so much of their own accord, or by their own free choice, but by the power and malice of Satan, to whom they are justly given up of God, he rules in their hearts, carries them captive at his will, subjects them to all villany and misery. And it is reasonable to suppose of these poor Heathens, that they are willing to be rescued (at least some, and a considerable number of them) from under this vanity and slavery (as it is said, v. 22.) Q. But if he that thus subjects them be the Devil, how is he said to do this in hope? A. These words in hope belong to the end of the former Verse; all the rest of this verse being read or included in a Parenthesis. q. d. The Creature attends the manifestations of the Sons of God in Hope. Mean while it is subject to Vanity, &c.

21 Because the creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God .

If this verse be understood of the Heavens, and the Earth, and the things therein, the meaning is, that the Creatures in their kind, and according to their capacity, shall be partakers of that Liberty and freedom, which in the Children of God, is accompanied with unspeakable Glory, they shall not partake with▪ the Saints in Glory, but of that Liberty which in the Saints hath great Glory attending it, and superadded to it. The Creature at the day of Judgment shall be restored (as before) to that condition of liberty which it had in its first Creation; as when it was made at first, it was free from all Vanity, Bondage and Corruption, so it shall be again at the time of the general Resurrection. vid. Act. 3.19, 21. 2 Pet. 3.13. Those that by the Creation, would understand the Gentile World, give the sense of this verse. That the very Heathens also shall by the Gospel and Grace of Christ be rescued from those courses of Sin and Corruption, to which they have been long enslaved, into that glorious condition not only of free men, redeemed by Christ out of their bondage to sin and Satan, but even of the Sons of God to have right to his favour, and that never fading inheritance.

22 For we know that the whole creation groaneth, and travaileth in pain together until now .

If here again the Heavens and the Earth, with what is therein be understood, then the Apostle farther enlargeth upon their present State and Condition; before they waited and expected deliverance, now they groan and travail in pain. They also are metaphorical Expressions; one is taken for a Man, who hath upon him a heavy burthen, another from a Woman that is near her delivery, and this they do until now, i. e. From the Fall of Adam to this present day. They that understand the words of the Gentile World, thus interpret them. We the Apostles and Ministers of Jesus Christ, do find by experience, that the Gentiles are very forward to receive the Gospel, when they hear it, whilst the Iewes generally reject it. The Gentile World is as it were in pangs of travail, ever since Christs time till now, ready to bring forth Sons and Daughters to God.

Marginal references: Or, every creature.; Or, in pains of Child birth.

23. And not only they , but our selves also, which have the first-fruits of the Spirit , even we our selves groan within our selves , waiting for the adoption , to wit, the redemption of our body .

The Apostle had asserted and concluded v. 18. That there is a future Glory to be revealed hereafter in the Saints, such as infinitely transcendeth their sufferings now; and this he had confirmed from the earnest expectation of the Creature (the pronoun they is not in the Original) and now he farther confirmes it from the expectation which is in Believers themselves.

Hereby he means that Righteousness, Joy and Peace, which Believers have in this Life; these are the Fruits of the Spirits, and called first Fruits in regard of their order; and in regard of their quantity, they are but a handful in comparison of the whole; little in regard of the fulness which they shall have in Heaven; and in regard also of their signification, the Grace and Comforts of the Spirit of God in this Life are pledges to us of that abundance and fulness of Joy, which we shall partake of in the life to come; as the First fruits of the Iews were an Evidence to them of the ensuing crop.

Among our selves (say some) but it is better read in our Translation, within our selves. It expresseth the manner of the Saints groaning under sin and affliction; it is inward, and from the Heart.

Now we are the Sons of God, Why then should we wait for what we have already? A. We have the right, but not the full possession of our Inheritance; the Apostle himself explains his meaning in the next words.

i. e. Our perfect deliverance from Sin and Misery; this phrase is used in other places. vid. Luk. 21.28. Eph. 4 30. But why of our Body, and not of our Souls? because their Souls would be in actual possession of the inheritance before that day, or because the miseries and troubles of this life are conveyed to the whole man by the body, so that the Redemption of the Body is in effect the Redemption of the whole man.

Marginal references: 2 Cor. 5▪2, 4

24. For we are saved by hope: But hope that is seen, is not hope; for what a man seeth, why doth he yet hope for ?

Though we certainly believe there is such a Redemption or Salvation belonging to us, according to the promise of God, yet for the present we have no possession of it; all the Salvation we have at present is in hope; which according to the nature of it, is of things not yet enjoyed, for vision or possession puts an end to hope; no man hopeth for what he seeth and enjoyeth.

Marginal references: 2 cor. 5.7. Heb. 11.1.

25 But if we hope for that we see not, then do we with patience wait for it .

q. d. If we indeed hope for Redemption and Salvation which is out of sight, then it is meet that we do with patience digest and bear all our present Evils and Sufferings; true hope is accompanied alwayes with a patient waiting for the things hoped for: therefore you read of the patience of hope. 1 Thess. 1.3. vid. Heb. 6.12. and 10.36.

26. Likewise the Spirit also helpeth our infirmities : For we know not what we should pray for as we ought : but the Spirit it self maketh intercession for us , with groanings which cannot be uttered .

This referreth us, Either to the Work of the Spirit, before noted, ver. 11. He quickneth, and he likewise helpeth: Or rather, to Hope, in the foregoing verse, Hope helpeth to Patience, so also the Spirit.

The Word imports such help, as when another of greater Strength steps in, and sustains the Burthen that lyes too heavy upon our Shoulders; or it is borrowed from Nurses, that help their little Children that are unable to go, upholding them by their Hands or Sleeves.

One way whereby the Spirit helps us, is, by teaching us to Pray. Prayer doth greatly Relieve us under the Cross, and is a great Refuge in Trouble. But we knowing not how to Pray as we oug[illegible: 1 letter]ht, either in regard of Matter or Manner; herein therefore the Spirit aids or helps us, as it followeth: But how? Is it said We know not what to pray for, when we have the Lords Prayer, which contains a perfect Rule and Summary of all things meet to be prayed for? Though the Lords Prayer be a Rule in general, yet we may be to seek in Particulars. God's own Children many times ask they know not what, vid. Iob 6.8. Ionah 4.3. Mar. 10.38. and 2 Cor. 12.8.

There is a Twofold Intercession, one of Christ; of which we read, ver. 34. The other of the Spirit, of which this Place speaks. How doth the Spirit make intercession for us? A. By making Intercession in us, or by helping us to pray. The Spirit is called, Zech. 12.10. The Spirit of Supplication. 'Tis by him, ver. 15. that we cry Abba Father; he Cryes so in our Hearts, Gal. 4.6. God hath sent forth the Spirit of his Son in your hearts, crying Abba Father. The Spirit of our Father speaketh in us, Mat. 10.20. He suggesteth to us what we should pray for; he helpeth us to suitable Dispositions, and many times to suitable Expressions in Prayer, vid. Eph. 6.18. Iude 20.

With inward sighs and groans, which can't be exprest by words. There may be Prayer, where there is no Speech or vocal Expression. A Man may Cry, and that mightily to God, when he uttereth never a word, vid. Exod. 14.15. 1 Sam. 1.13.

Marginal references: Or, helpet[illegible: 1 letter] together.; Mat. 20.22. Jam. 4.3.; Or, the [illegible: 1 word] Spirit.

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 .

This Phrase is a Periphrasis of God, and is spoken of Him after the manner of Men. God doth not properly search or enquire into any thing, but because amongst Men Knowledge comes by searching; therefore by way of Resemblance, this is attributed to God, though that which is intended by it, is only this, That God knoweth the Heart, Ier, 17.10. Act. 1.24.

Both with the Knowledge of Apprehension and Approbation.

Our Prayers shall be sure to speed, if they are of this sort, 1 Iohn 5.14, 15. Praying according to the Will of God; respects, 1. The Matter of our Prayers. 2. The Manner of our Praying. 3. The End thereof, Iames 4.3.

Marginal references: Rev. 2.23.; Or, that maketh.; Or, acco[illegible: 2 letters]ing to God.

28. And we know that all things work together for good , to them that love God, to them who are the called according to his purpose .

Another Argument to comfort us under the Cross, from the benefits of it, we know that all things, &c. It is not matter of guess only and conjecture, but of certainty and assurance. How is this known? 1. By the testimony of God; the Scripture tells us as much. Isa. 3.10. Psal. 128.1, 2. 2. By our own Experience: We are assured of it, by the event and effects of all things, both upon our selves and others.

Even Sin it self; because from their Falls, God's Children Arise more humble and careful. Afflictions are chiefly intended; the worst and crossest Providences; those things that are Evil in themselves, they work for good to the Children of God.

Here is their Op[illegible: 1 letter]ration, and their Co-operation: First, They work together with God. What the Apostle sayes of himself and others in the Ministry, 2 Cor. 6.1. that may be said of other things, especially of Afflictions; they are workers together with God. Some read the words thus, God co-operates all to good. Again, They work together with us; we our selves must concur, and be Active herein; we must Labour and Endeavour to get good out of every Providence; once more they work together amongst themselves, or one with another. Take this or that Providence singly, or by it self, and you shall not see the good it doth, but take it in its Conjunction and Connexion with others; and then you may perceive it. One exemplifies it thus, as in matter of Physick; if you take such and such Simples alone, they may Poyson rather than Cure; but then take them in their Composition, as they are made up by the Direction of a skillful Physitian; and so they prove an excellent Medicine.

Sometimes for temporal Good, Gen. 50.20. always for spiritual and eternal Good, which is best of all. All Occurrences of Providence shall serve to bring them nearer to God here, and to Heaven hereafter.

These words are added to shew the ground and reason of God's Calling us; which is nothing else, but His own purpose and good pleasure; 'tis not according to our worthiness, but his purpose, vid. 2 Tim. 1.9.

29. For whom he did foreknow , he also did predestinate to be conformed to the image of his Son , that he might be the first-born among many brethren .

Having let fall a Word in the former Verse, concerning the purpose of God; he thinks good, in what follows, to pursue that Subject, and a little to enlarge upon it.

i. e. With a knowledge of approbation; for otherwise, he foreknew all Persons and Things: Or, whom he did forekn[illegible: 1 letter]w for His own, Iohn 10.14, 27. chap. 11.2. 2 Tim. 2.19. This foreknowledge of God, is the ground of our Election, vid. 1 Pet. 1.2.

Whom He was pleas'd to approve of, and to pitch His free Love and Favour upon: He severed from the common lump and mass of Mankind, and did appoint them to be conformed to the image of his Son. i. e. To be conformed to him in Holiness, and Sufferings here, and in Glory hereafter, vid. 1 Cor. 15.49. 2 Cor. 3.18. Ephes. 1.4, 5, 6. Phil. 3.20, 21. 1 Iohn. 3.2.

This is the Limitation of the forementioned Conformity; though there be a likeness in us unto Christ, yet there is an Equality; He still retaineth the Dignity of the First-born, and hath a double, yea a far greater Portion; He is Head and Ruler of all the Family in Heaven, and in Earth, Psal. 45.7, 8.

Marginal references: [illegible: 1 word] 17.22.; [illegible: 1 word]. 1.18. [illegible: 1 word] 1.6.

30. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified .

He hath already given them the Beginning and Pledge thereof in Grace; and will in due time bring them to the Possession of eternal Life and Glory. Some, under this term of Glorification would have Sanctification included; because, otherwise they think there is a great defect in this Chain of Salvation, here [illegible: 1 letter]et down by the Apostle; of which Sanctification, is one special Link; but this is rather to be couched and included in effectual Calling; which is the Third Link, and already spoken of.

Marginal references: [illegible: 1 word] 2.6.

31. What shall we then say to these things ? If God be for us , who can be against us ?

Some refer this Question to what is said in the Verses immediately preceding; Others, to what he had said, v. 28. and Others go higher, and refer it to all that he said before. Some by these things understand Afflictions and Sufferings; more especially, What shall we say to these? or what need we be disheartned by these? For if God, &c.

i. e. Seeing God is for us, 'tis a note of Certainty, not of Ambiguity, vid. v. 9. He takes it for granted, as that which cannot be denied, vid. Psal. 46.7, 11. and 118.6, 7.

i. e. None can; none can be against us successfully; none can be against us safely: Such will harm themselves more than us, vid. Psal. 56.4. Maximilian the Emperour, so admired this Sentence, that he caused it to be Written over the Table where he used to Dine and Sup; that having it often in his Eye, he might have it also in his Mind.

Marginal references: [illegible: 1 word] 14.9.

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 ?

This Phrase, Either shews the Bounty of God, that He did not with-hold Christ; Or the severity of God, that He did not Favour, but Afflict and Punish Him, Isa. 53.4, 5, 11.

vid. Act. 2.23. This doth not excuse Iudas, no nor Pilate and the Iews, though they executed God's purpose; yet they acted their own Malice and Wickedness.

This plainly refers to such Persons as he had before mentioned; such as God fore-knew, predestinated, called, &c. which is not all Men in general, but a set number of Persons in particular; it is an Expression both of Latitude and Restriction; of Latitude, in the word all; of Restriction, in the word us.

q. d. Without question He will; it may be confidently inferred and concluded, He that hath given the Greater, will not stick to give the Less. Christ is more than all the World, or than all other Gifts and Blessings whatsoever.

Marginal references: [illegible: 1 word] 5.6,; [illegible: 1 word] 4.25.

33. Who shall lay any thing to the charge of Gods elect ? It is God that justifieth.

Who can implead such, or put in any Accusation against them? There is nothing to Accuse them of, they are justified; and there is none to Accuse them; It is God that hath justified them; the Supream Judge hath absolved them. This seems to be taken out of Isaiah 50.8, 9. They were Christ's Words there, and spoken of God's justifying him; they are every Believers Words here, and intended of God's justifying them. Here seems to be two Reasons of their Indemnity; One is imply'd, i. e. God's electing them: The Other exprest, i. e. God's justifying and acquitting of them.

Marginal references: Rev. 12.10, 11.

34. Who is he that condemneth ? It is Christ that dyed , yea rather that is risen again , who is even at the right hand of God, who also maketh intercession for us .

As none can Accuse the Elect of God, so much less can any Condemn them, vid. ver. 1.

And 'tis He that is the Judge, and must condemn them, if they be condemned. His Death frees them from Condemnation; thereby he hath made a sufficient Attonement and Satisfaction for all their Sins: And that which hath long ago satisfied in Heaven, for the Sins of all the Elect, may very well serve to satisfy the Heart and Conscience of a Believing sinner here on Earth. Such a One may throw down the Gauntlet, as the Apostle doth, and Challenge all the World. Let Conscience, carnal Reason, Law, Sin, Hell, and Divels bring forth all they can, it wont be sufficient to Condemnation; and that because of Christ's Death and Satisfaction.

The Resurrection of Christ hath a special Influence upon our Iustification; and therefore the Apostle puts a rather upon it, and that Comparatively to the Death of Christ, vid. Chap. 4.25. and the Notes there.

Faith finds matter of Triumph, not only▪ from Christ's Death and Resurrection, but from his Session at the Right Hand of God, and Intercession for us.

Marginal references: Job 34.29.; Mark 16.19. Heb. 12.2.; Heb. 7.25. & 9.24.

35. Who shall separate us from the love of Christ ? shall tribulation ? or distress ? or persecution ? or famine? or nakedness? or peril ? or sword ?

He continues his Tryumph: He doth not say what, but who; though He instanceth in Things, and not in Persons; yet it is exprest Personally, because that these things do commonly do us hurt in the improvement of Persons, whether of Satan or Wicked Men, who are Instrumental thereunto.

Understand is either Actively, from our Love of Him; or Passively, from His Love of Us; the Latter seems to be chiefly intended, Who shall separate us from the Love of Christ? or from the Sense and Manifestation thereof.

He makes an Enumeration of particular Evils; of seven in number; and he begins with the Lesser, and riseth to the Greater; placing them in order, not casually, but by Choice. The word Tribulation, signifies any thing that presseth or pincheth Us.

The word Properly, signifies straitness of Place, and is transferred from the Body to the Mind, to point out the Anguish or Perplexity thereof.

The word Properly, signifieth a Driving from place to place; Banishment is implied therein, if not chiefly intended, vid. Mat. 10.23.

Any danger or hazard of Life, in any kind whatsoever, vid. 2 Cor. 11.26.

This is put Figuratively, for death it self, especially violent death.

36. As it is written , For thy sake we are killed all the day long ; we are accounted as sheep for the slaughter.

He cites this Testimony to prove, That none of the forementioned Evils; no, not Death it self can separate Believers from the Love of Christ: 'Tis taken out of Psal. 44.22. The Argument seems to be this, The Saints of Old have endured all manner of Sufferings, and yet were not Separated from the Love of God; therefore such Sufferings cannot separate them now.

Not for our Sins sake, but for Christ's, or for Righteousness sake, Mat. 5.10. and 10.18, 39. 1 Pet. 3.14.

How could they say this? Killing takes away all Complaining, and makes the Parties so dealt with, uncapable of saying, how it is with them. This Expression Notes the danger and desperateness of their Condition: 'Tis usual in Scripture to set forth an eminent Danger, under the notion of Death, vid. 1 Cor. 15.31. 2 Cor. 1.10. and 4.11.

i. e. Continually without ceasing, vid. Psal. 38.6, 12. and 71.24. & 73.14. Prov. 23.17. Chap. 10.21.

i. e. We are designed for Destruction. Our Enemies make account they can Destroy us, as Men do Sheep, that they have by them in the Slaughter-house. They reckon they have us at Command, and can cut us off when they li[illegible: 1 letter]t. Or rather thus, They make no reckoning of our Destruction; they make no more of killing Us, than Butchers do o[illegible: 1 letter] killing Sheep: Our Death is very cheap in their account, Psal. 44.11, 12. Here let me insert a Tragical Story of the Christians of Calabria, that suffered Persecution, Anno 1560. They were all shut up in one House together, as in a Sheepfold: An Executioner comes in, and among them takes one, and blind-folds him with a Muffler about his Eyes, and so leadeth him forth to a larger Place, where he Commandeth him to Kneel down; which being done, he cutteth his Throat, and so leaveth him half Dead; and taking his Butchers Knife and Muffler, all of gore Blood, he cometh again to the rest, and so leading them one after another, he dispatcheth them to the number of Eighty Eight, no otherwise than a Butcher doth his Sheep. Fox his Act. & Monum.

37. Nay in all these things , we are more than conquerors , through him that loved us .

i. e. In Tribulation, Distress, &c, as before, v. 35.

Or we overcome. We Conquer, when we our selves are conquered; We conquer by those, which are wont to conquer others; we beat our Enemies with their own Weapons. The meaning seems to be this, The Devil aims in all the Sufferings of God's Children, to Draw them off from Christ, to make them Murmur, Despair, &c. But in this he is defeated, and disappointed; for God Inspires his Children with such a Generous and Noble Spirit, that Sufferings abate not their Zeal and Patience, but rather increase it. We Christians laugh at your cruelty, and grow the more resolute, said one of Iulian's Nobles to him.

A short Description of Christ, together with a Reason of a Christians Success. The conquest he hath over Sin, and over Sufferings also, is not from himself, or his own Strength, but from Christ, &c. vid. chap. 7.24, 25. 1 Cor. 15.57. 2 Cor. 2.14. 2 Tim. 4.17.

Marginal references: but, Or, nevertheless.; 1 Joh. 4.4. & 5.4, 5. Rev. 12.11.

38. For I am perswaded , that neither death, nor life , nor angels , nor principalities, nor powers , nor things present, nor things to come .

Or I am fully assured, not by any special Revelation, but by the same spirit of Faith, which is common to all Believers, 2 Cor. 4.13.

i. e. Neither fear of death, nor hope of life.

1. The Evil Angels; for the Good Angels would not attempt the Separating us from the love of Christ. There are some, that think the Good Angels to be also here intended; and they understand it by way of Supposition. q▪ d. If they should endeavour such a thing, they would never Effect it; and thus they make the Apostle here to Argue, as he doth in another Place, Gal. 1.8.

Some would have the Evil Angels to be here intended, and the Good Angels in what went before; in Col. 2.15. they are thus termed: But others, by Principalities and Powers, do rather understand Persecuting Princes, and Potentates.

i. e. The Evils and Pressures that are upon us now, or that shall be upon us hereafter. He makes no mention of the things past, for they are overcome already.

Marginal references: Eph. 1.21. & 6.12. Col. 1.16. 1 Pet. 3.22.

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 .

i. e. Neither the height of Honour, and worldly Advancement; nor the depth of Disgrace, and worldly Abasement. Some take height and depth for a comprehensive Expression, which the Scripture useth, when he takes in all, and leaves nothing out.

This is added to the rest, as an, &c. at the end of a Sentence. And to supply whatever our Fancies might, in this case, frame to themselves. Or the Apostle here makes an end of his Induction; and because it had been endless to reckon up all the Creatures, he closeth in this manner; If there be any other creature.

Which he bears to us, as Members of Christ, and are by Faith United to Him, vid. v. 35. and Notes there.

The Believer's Privileges. (a. d. 58.)

1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

I. The apostle here begins with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, v. 1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter—sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Matt. xvii. 5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with?

II. This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character.

1. How we come by these privileges—the privilege of justification, that there is no condemnation to us—the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about?

(1.) The law could not do it, v. 3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb. x. 4.

(2.) The law of the Spirit of life in Christ Jesus does it, v. 2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin—from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks v. 3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb. x. 1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition:—God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, &c., v. 4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, though free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin,—here the best Greek copies place the comma. God sent him, en homoiomati sarkos hamartias, kai peri hamartias—in the likeness of sinful flesh, and as a sacrifice for sin. The LXX. call a sacrifice for sin no more than peri hamartias—for sin; so Christ was a sacrifice; he was sent to be so, Heb. ix. 26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. It was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (2 Cor. v. 21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (v. 4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, ch. xiii. 10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege—they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now,

2. Observe how we may answer to this character, v. 5, &c.

(1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Prov. xxiii. 7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tes sarkos—they savour the things of the flesh; so the word is rendered, Matt. xvi. 23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, v. 6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (1 Tim. v. 6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronema tou pneumatos—a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (v. 7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (v. 8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Prov. xv. 8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character,

(2.) By enquiring whether we have the Spirit of God and Christ, or not (v. 9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (1 John iv. 16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited—are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow.

The Believer's Privileges. (a. d. 58.)

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God:

In these verses the apostle represents two more excellent benefits, which belong to true believers.

I. Life. The happiness is not barely a negative happiness, not to be condemned; but it is positive, it is an advancement to a life that will be the unspeakable happiness of the man (v. 10, 11): If Christ be in you. Observe, If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. iii. 17. Now we are here told what becomes of the bodies and souls of those in whom Christ is.

1. We cannot say but that the body is dead; it is a frail, mortal, dying body, and it will be dead shortly; it is a house of clay, whose foundation is in the dust. The life purchased and promised does not immortalize the body in its present state. It is dead, that is, it is appointed to die, it is under a sentence of death: as we say one that is condemned is a dead man. In the midst of life we are in death: be our bodies ever so strong, and healthful, and handsome, they are as good as dead (Heb. xi. 12), and this because of sin. It is sin that kills the body. This effect the first threatening has (Gen. iii. 19): Dust thou art. Methinks, were there no other argument, love to our bodies should make us hate sin, because it is such an enemy to our bodies. The death even of the bodies of the saints is a remaining token of God's displeasure against sin.

2. But the spirit, the precious soul, that is life; it is now spiritually alive, nay, it is life. Grace in the soul is its new nature; the life of the saint lies in the soul, while the life of the sinner goes no further than the body. When the body dies, and returns to the dust, the spirit if life; not only living and immortal, but swallowed up of life. Death to the saints is but the freeing of the heaven-born spirit from the clog and load of this body, that it may be fit to partake of eternal life. When Abraham was dead, yet God was the God of Abraham, for even then his spirit was life, Matt. xxii. 31, 32. See Ps. xlix. 15. And this because of righteousness. The righteousness of Christ imputed to them secures the soul, the better part, from death; the righteousness of Christ inherent in them, the renewed image of God upon the soul, preserves it, and, by God's ordination, at death elevates it, and improves it, and makes it meet to partake of the inheritance of the saints in light. The eternal life of the soul consists in the vision and fruition of God, and both assimilating, for which the soul is qualified by the righteousness of sanctification. I refer to Ps. xvii. 15, I will behold thy face in righteousness.

3. There is a life reserved too for the poor body at last: He shall also quicken your mortal bodies, v. 11. The Lord is for the body; and though at death it is cast aside as a despised broken vessel, a vessel in which is no pleasure, yet God will have a desire to the work of his hands (Job xiv. 15), will remember his covenant with the dust, and will not lose a grain of it; but the body shall be reunited to the soul, and clothed with a glory agreeable to it. Vile bodies shall be newly fashioned, Phil. iii. 21; 1 Cor. xv. 42. Two great assurances of the resurrection of the body are mentioned:— (1.) The resurrection of Christ: He that raised up Christ from the dead shall also quicken. Christ rose as the head, and first-fruits, and forerunner of all the saints, 1 Cor. xv. 20. The body of Christ lay in the grave, under the sin of all the elect imputed, and broke through it. O grave, then, where is thy victory? It is in the virtue of Christ's resurrection that we shall rise. (2.) The indwelling of the Spirit. The same Spirit that raiseth the soul now will raise the body shortly: By his Spirit that dwelleth in you. The bodies of the saints are the temples of the Holy Ghost, 1 Cor. iii. 16; vi. 19. Now, though these temples may be suffered for awhile to lie in ruins, yet they shall be rebuilt. The tabernacle of David, which has fallen down, shall be repaired, whatever great mountains may be in the way. The Spirit, breathing upon dead and dry bones, will make them live, and the saints even in their flesh shall see God. Hence the apostle by the way infers how much it is our duty to walk not after the flesh, but after the Spirit, v. 12, 13. Let not our life be after the wills and motions of the flesh. Two motives he mentions here:— [1.] We are not debtors to the flesh, neither by relation, gratitude, nor any other bond or obligation. We owe no suit nor service to our carnal desires; we are indeed bound to clothe, and feed, and take care of the body, as a servant to the soul in the service of God, but no further. We are not debtors to it; the flesh never did us so much kindness as to oblige us to serve it. It is implied that we are debtors to Christ and to the Spirit: there we owe our all, all we have and all we can do, by a thousand bonds and obligations. Being delivered from so great a death by so great a ransom, we are deeply indebted to our deliverer. See 1 Cor. vi. 19, 20. [2.] Consider the consequences, what will be at the end of the way. Here are life and death, blessing and cursing, set before us. If you live after the flesh, you shall die; that is, die eternally. It is the pleasing, and serving, and gratifying, of the flesh, that are the ruin of souls; that is, the second death. Dying indeed is the soul's dying: the death of the saints is but a sleep. But, on the other hand, You shall live, live and be happy to eternity; that is the true life: If you through the Spirit mortify the deeds of the body, subdue and keep under all fleshly lusts and affections, deny yourselves in the pleasing and humouring of the body, and this through the Spirit; we cannot do it without the Spirit working it in us, and the Spirit will not do it without our doing our endeavour. So that in a word we are put upon this dilemma, either to displease the body or destroy the soul.

II. The Spirit of adoption is another privilege belonging to those that are in Christ Jesus, v. 14-16.

1. All that are Christ's are taken into the relation of Children to God, v. 14. Observe, (1.) Their property: They are led by the Spirit of God, as a scholar in his learning is led by his tutor, as a traveller in his journey is led by his guide, as a soldier in his engagements is led by his captain; not driven as beasts, but led as rational creatures, drawn with the cords of a man and the bands of love. It is the undoubted character of all true believers that they are led by the Spirit of God. Having submitted themselves in believing to his guidance, they do in their obedience follow that guidance, and are sweetly led into all truth and all duty. (2.) Their privilege: They are the sons of God, received into the number of God's children by adoption, owned and loved by him as his children.

2. And those that are the sons of God have the Spirit,

(1.) To work in them the disposition of children.

[1.] You have not received the spirit of bondage again to fear, v. 15. Understand it, First, Of that spirit of bondage which the Old-Testament church was under, by reason of the darkness and terror of that dispensation. The veil signified bondage, 2 Cor. iii. 15. Compare v. 17. The Spirit of adoption was not then so plentifully poured out as now; for the law opened the wound, but little of the remedy. Now you are not under that dispensation, you have not received that spirit. Secondly, Of that spirit of bondage which many of the saints themselves were under at their conversion, under the convictions of sin and wrath set home by the Spirit; as those in Acts ii. 37, the jailer (Acts xvi. 30), Paul, Acts ix. 6. Then the Spirit himself was to the saints a spirit of bondage: "But," says the apostle, "with you this is over." "God as a Judge," says Dr. Manton, "by the spirit of bondage, sends us to Christ as Mediator, and Christ as Mediator, by the spirit of adoption, sends us back again to God as a Father." Though a child of God may come under fear of bondage again, and may be questioning his sonship, yet the blessed Spirit is not again a spirit of bondage, for then he would witness an untruth.

[2.] But you have received the Spirit of adoption. Men may give a charter of adoption; but it is God's prerogative, when he adopts, to give a spirit of adoption—the nature of children. The Spirit of adoption works in the children of God a filial love to God as a Father, a delight in him, and a dependence upon him, as a Father. A sanctified soul bears the image of God, as the child bears the image of the father. Whereby we cry, Abba, Father. Praying is here called crying, which is not only an earnest, but a natural expression of desire; children that cannot speak vent their desires by crying. Now, the Spirit teaches us in prayer to come to God as a Father, with a holy humble confidence, emboldening the soul in that duty. Abba, Father. Abba is a Syriac word signifying father or my father; pater, a Greek work; and why both, Abba, Father? Because Christ said so in prayer (Mark xiv. 36), Abba, Father: and we have received the Spirit of the Son. It denotes an affectionate endearing importunity, and a believing stress laid upon the relation. Little children, begging of their parents, can say little but Father, Father, and that is rhetoric enough. It also denotes that the adoption is common both to Jews and Gentiles: the Jews call him Abba in their language, the Greeks may call him pater in their language; for in Christ Jesus there is neither Greek nor Jew.

(2.) To witness to the relation of children, v. 16. The former is the work of the Spirit as a Sanctifier; this as a Comforter. Beareth witness with our spirit. Many a man has the witness of his own spirit to the goodness of his state who has not the concurring testimony of the Spirit. Many speak peace to themselves to whom the God of heaven does not speak peace. But those that are sanctified have God's Spirit witnessing with their spirits, which is to be understood not of any immediate extraordinary revelation, but an ordinary work of the Spirit, in and by the means of comfort, speaking peace to the soul. This testimony is always agreeable to the written word, and is therefore always grounded upon sanctification; for the Spirit in the heart cannot contradict the Spirit in the word. The Spirit witnesses to none the privileges of children who have not the nature and disposition of children.

The Believer's Privileges. (a. d. 58.)

17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it.

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, v. 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. iv. 1, 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 (Ps. xvi. 5), a goodly heritage, v. 6. The saints are spiritual priests, that have the Lord for their inheritance, Num. xviii. 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. xxi. 3. 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things (Heb. i. 2), and true believers, by virtue of their union with him, shall inherit all things, Rev. xxi. 7. Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory (John xvii. 24), shall sit down with him upon his throne, Rev. iii. 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 (v. 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 2 Tim. ii. 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 (v. 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 (2 Cor. iv. 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 (1 Cor. ii. 9; 1 John iii. 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 ten 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 2 Cor. xi. 23-28. He knew what the glory of heaven is; see 2 Cor. xii. 3, 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. xi. 26.

II. As the accomplishment of the saints' present hopes and expectations, v. 19, &c. 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 (Ps. cxix. 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, Prov. xiii. 12. Now he observes an expectation of this glory,

1. In the creatures v. 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, v. 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, v. 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, &c.—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, v. 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. xlvi. 1. There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall (Hab. ii. 11), the land cries, Job xxxi. 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 (v. 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 (2 Pet. iii. 13; Rev. xxi. 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 Ps. xcvi. 10-13; xcviii. 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, v. 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 (1 John iii. 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 filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast.

2. In the saints, who are new creatures, v. 23-25. Observe, (1.) The grounds of this expectation in the saints. It is our having received the first-fruits of the Spirit, which both quickens our desires and encourages our hopes, and both ways raises our expectations. The first-fruits did both sanctify and ensure the lump. Grace is the first-fruits of glory, it is glory begun. We, having received such clusters in this wilderness, cannot but long for the full vintage in the heavenly Canaan. Not only they—not only the creatures which are not capable of such a happiness as the first-fruits of the Spirit, but even we, who have such present rich receivings, cannot but long for something more and greater. In having the first-fruits of the Spirit we have that which is very precious, but we have not all we would have. We groan within ourselves, which denotes the strength and secrecy of these desires; not making a loud noise, as the hypocrites howling upon the bed for corn and wine, but with silent groans, which pierce heaven soonest of all. Or, We groan among ourselves. It is the unanimous vote, the joint desire, of the whole church, all agree in this: Come, Lord Jesus, come quickly. The groaning denotes a very earnest and importunate desire, the soul pained with the delay. Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail—groans that are symptoms of life, not of death. (2.) The object of this expectation. What is it we are thus desiring and waiting for? What would we have? The adoption, to wit, the redemption of our body. Though the soul be the principal part of the man, yet the Lord has declared himself for the body also, and has provided a great deal of honour and happiness for the body. The resurrection is here called the redemption of the body. It shall then be rescued from the power of death and the grave, and the bondage of corruption; and, though a vile body, yet it shall be refined and beautified, and made like that glorious body of Christ, Phil. iii. 21; 1 Cor. xv. 42. This is called the adoption. [1.] It is the adoption manifested before all the world, angels and men. Now are we the sons of God, but it does not yet appear, the honour is now clouded; but then God will publicly own all his children. The deed of adoption, which is now written, signed, and sealed, will then be recognized, proclaimed, and published. As Christ was, so the saints will be, declared to be the sons of God with power, by the resurrection from the dead, ch. i. 4. It will then be put past dispute. [2.] It is the adoption perfected and completed. The children of God have bodies as well as souls; and, till those bodies are brought into the glorious liberty of the children of God, the adoption is not perfect. But then it will be complete, when the Captain of our salvation shall bring the many sons to glory, Heb. ii. 10. This is that which we expect, in hope of which our flesh rests, Ps. xvi. 9, 10. All the days of our appointed time we are waiting, till this change shall come, when he shall call, and we shall answer, and he will have a desire to the work of his hands, Job xiv. 14, 15. (3.) The agreeableness of this to our present state, v. 24, 25. Our happiness is not in present possession: We are saved by hope. In this, as in other things, God hath made our present state a state of trial and probation—that our reward is out of sight. Those that will deal with God must deal upon trust. It is acknowledged that one of the principal graces of a Christian is hope (1 Cor. xiii. 13), which necessarily implies a good thing to come, which is the object of that hope. Faith respects the promise, hope the thing promised. Faith is the evidence, hope the expectation, of things not seen. Faith is the mother of hope. We do with patience wait. In hoping for this glory we have need of patience, to bear the sufferings we meet with in the way to it and the delays of it. Our way is rough and long; but he that shall come will come, and will not tarry; and therefore, though he seem to tarry, it becomes us to wait for him.

The Believer's Privileges. (a. d. 58.)

26 Likewise 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. 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. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

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? Eccl. vi. 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, Matt. xx. 22. We are like foolish children, that are ready to cry for fruit before it is ripe and fit for them; see Luke ix. 54, 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, 2 Sam. vii. 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, synantilambanetai—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 (Exod. xiv. 15), and Hannah, 1 Sam. i. 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, v. 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, v. 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, Matt. vi. 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, v. 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, Ps. lvii. 2. Their sins are not of his performing, therefore not intended here, though his permitting sin is made to work for their good, 2 Chron. xxxii. 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 (Eccl. vii. 14): synergei, a very singular, with a noun plural, denoting the harmony of Providence and its uniform designs, all the wheels as one wheel, Ezek. x. 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.

The Believer's Privileges. (a. d. 58.)

29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

The apostle, having reckoned up so many ingredients of the happiness of true believers, comes here to represent the ground of them all, which he lays in predestination. These precious privileges are conveyed to us by the charter of the covenant, but they are founded in the counsel of God, which infallibly secures the event. That Jesus Christ, the purchaser, might not labour in vain, nor spend his strength and life for nought and in vain, there is a remnant given him, a seed that he shall see, so that the good pleasure of the Lord shall prosper in his hands. For the explication of this he here sets before us the order of the causes of our salvation, a golden chain, which cannot be broken. There are four links of it:—

I. Whom he did foreknow he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end he decreed to grace and holiness as the way. Not, whom he did foreknow to be holy those he predestinated to be so. The counsels and decrees of God do not truckle to the frail and fickle will of men; no, God's foreknowledge of the saints is the same with that everlasting love wherewith he is said to have loved them, Jer. xxxi. 3. God's knowing his people is the same with his owning them, Ps. i. 6; John x. 14; 2 Tim. ii. 19. See ch. xi. 2. Words of knowledge often in scripture denote affection; so here: Elect according to the foreknowledge of God, 1 Pet. i. 2. And the same word is rendered fore-ordained, 1 Pet. i. 20. Whom he did foreknow, that is, whom he designed for his friends and favourites. I know thee by name, said God to Moses, Exod. xxxiii. 12. Now those whom god thus foreknew he did predestinate to be conformed to Christ. 1. Holiness consists in our conformity to the image of Christ. This takes in the whole of sanctification, of which Christ is the great pattern and sampler. To be spirited as Christ was, to walk and live as Christ did, to bear our sufferings patiently as Christ did. Christ is the express image of his Father, and the saints are conformed to the image of Christ. Thus it is by the mediation and interposal of Christ that we have God's love restored to us and God's likeness renewed upon us, in which two things consists the happiness of man. 2. All that God hath from eternity foreknown with favour he hath predestinated to this conformity. It is not we that can conform ourselves to Christ. Our giving ourselves to Christ takes rise in God's giving us to him; and, in giving us to him, he predestinated us to be conformable to his image. It is a mere cavil therefore to call the doctrine of election a licentious doctrine, and to argue that it gives encouragement to sin, as if the end were separated from the way and happiness from holiness. None can know their election but by their conformity to the image of Christ; for all that are chosen are chosen to sanctification (2 Thess. ii. 13), and surely it cannot be a temptation to any to be conformed to the world to believe that they were predestinated to be conformed to Christ. 3. That which is herein chiefly designed is the honour of Jesus Christ, that he might be the first-born among many brethren; that is, that Christ might have the honour of being the great pattern, as well as the great prince, and in this, as in other things, might have pre-eminence. It was in the first-born that all the children were dedicated to God under the law. The first-born was the head of the family, on whom all the rest did depend: now in the family of the saints Christ must have the honour of being the first-born. And blessed be God that there are many brethren; though they seem but a few in one place at one time, yet, when they come all together, they will be a great many. There is, therefore, a certain number predestinated, that the end of Christ's undertaking might be infallibly secured. Had the event been left at uncertainties in the divine counsels, to depend upon the contingent turn of man's will, Christ might have been the first-born among but few or no brethren—a captain without soldiers and a prince without subjects—to prevent which, and to secure to him many brethren, the decree is absolute, the thing ascertained, that he might be sure to see his seed, there is a remnant predestinated to be conformed to his image, which decree will certainly have its accomplishment in the holiness and happiness of that chosen race; and so, in spite of all the opposition of the powers of darkness, Christ will be the first-born among many, very many brethren.

II. Whom he did predestinate those he also called, not only with the external call (so many are called that were not chosen, Matt. xx. 16; xxii. 14), but with the internal and effectual call. The former comes to the ear only, but this to the heart. All that God did from eternity predestinate to grace and glory he does, in the fulness of time, effectually call. The call is then effectual when we come at the call; and we then come at the call when the Spirit draws us, convinces the conscience of guilt and wrath, enlightens the understanding, bows the will, persuades and enables us to embrace Christ in the promises, makes us willing in the day of his power. It is an effectual call from self and earth to God, and Christ, and heaven, as our end—from sin and vanity to grace, and holiness, and seriousness as our way. This is the gospel call. Them he called, that the purpose of God, according to election, might stand: we are called to that to which we were chosen. So that the only way to make our election sure is to make sure our calling, 2 Pet. i. 10.

III. Whom he called those he also justified. All that are effectually called are justified, absolved from guilt, and accepted as righteous through Jesus Christ. They are recti in curia—right in court; no sin that ever they have been guilty of shall come against them, to condemn them. The book is crossed, the bond cancelled, the judgment vacated, the attainder reversed; and they are no longer dealt with as criminals, but owned and loved as friends and favourites. Blessed is the man whose iniquity is thus forgiven. None are thus justified but those that are effectually called. Those that stand it out against the gospel call abide under guilt and wrath.

IV. Whom he justified those he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, all that which hinders is taken out of the way, and nothing can come between that soul and glory. Observe, It is spoken of as a thing done: He glorified, because of the certainty of it; he hath saved us, and called us with a holy calling. In the eternal glorification of all the elect, God's design of love has its full accomplishment. This was what he aimed at all along—to bring them to heaven. Nothing less than that glory would make up the fulness of his covenant relation to them as God; and therefore, in all he does for them, and in them, he has this in his eye. Are they chosen? It is to salvation. Called? It is to his kingdom and glory. Begotten again? It is to an inheritance incorruptible. Afflicted: It is to work for them this exceeding and eternal weight of glory. Observe, The author of all these is the same. It is God himself that predestinated, calleth, justifieth, glorifieth; so the Lord alone did lead him, and there was no strange God with him. Created wills are so very fickle, and created powers so very feeble, that, if any of these did depend upon the creature, the whole would shake. But God himself hath undertaken the doing of it from first to last, that we might abide in a constant dependence upon him and subjection to him, and ascribe all the praise to him—that every crown may be cast before the throne. This is a mighty encouragement to our faith and hope; for, as for God, his way, his work, is perfect. He that hath laid the foundation will build upon it, and the top-stone will at length be brought forth with shoutings, and it will be our eternal work to cry, Grace, grace to it.

The Believer's Triumph. (a. d. 58.)

31 What shall we then say to these things? If God be for us, who can be against us? 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? 33 Who shall lay any thing to the charge of God's elect? It is God that justifieth. 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. 35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 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.

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 (v. 32): He that spared, &c. 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. xxii. 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, Ps. xxxiv. 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 (v. 33, 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, &c. 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," 1 Cor. iv. 3, 4.

III. We have good assurance of our preservation and continuance in this blessed state, v. 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, v. 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 (v. 36) by a passage quoted from Ps. xliv. 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, Ps. xiv. 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, 2 Tim. iv. 16, 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 ( v. 37): Nay, in all these things we are more than conquerors.

[1.] We are conquerors: though killed all the day long, yet conquerors. A strange way of conquering, but it was Christ's way; thus he triumphed over principalities and powers in his cross. It is a surer and a nobler way of conquest by faith and patience than by fire and sword. The enemies have sometimes confessed themselves baffled and overcome by the invincible courage and constancy of the martyrs, who thus overcame the most victorious princes by not loving their lives to the death, Rev. xii. 11.

[2.] We are more than conquerors. In our patiently bearing these trials we are not only conquerors, but more than conquerors, that is, triumphers. Those are more than conquerors that conquer, First, With little loss. Many conquests are dearly bought; but what do the suffering saints lose? Why, they lose that which the gold loses in the furnace, nothing but the dross. It is no great loss to lose things which are not—a body that is of the earth, earthy. Secondly, With great gain. The spoils are exceedingly rich; glory, honour, and peace, a crown of righteousness that fades not away. In this the suffering saints have triumphed; not only have not been separated from the love of Christ, but have been taken into the most sensible endearments and embraces of it. As afflictions abound, consolations much more abound, 2 Cor. i. 5. There is one more than a conqueror, when pressed above measure. He that embraced the stake, and said, "Welcome the cross of Christ, welcome everlasting life,"—he that dated his letter from the delectable orchard of the Leonine prison,—he that said, "In these flames I feel no more pain than if I were upon a bed of down,"—she who, a little before her martyrdom, being asked how she did, said, "Well and merry, and going to heaven,"—those that have gone smiling to the stake, and stood singing in the flames—these were more than conquerors.

[3.] It is only through Christ that loved us, the merit of his death taking the sting out of all these troubles, the Spirit of his grace strengthening us, and enabling us to bear them with holy courage and constancy, and coming in with special comforts and supports. Thus we are conquerors, not in our own strength, but in the grace that is in Christ Jesus. We are conquerors by virtue of our interest in Christ's victory. He hath overcome the world for us (John xvi. 33), both the good things and the evil things of it; so that we have nothing to do but to pursue the victory, and to divide the spoil, and so are more than conquerors.

2. A direct and positive conclusion of the whole matter: For I am persuaded, v. 38, 39. It denotes a full, and strong, and affectionate persuasion, arising from the experience of the strength and sweetness of the divine love. And here he enumerates all those things which might be supposed likely to separate between Christ and believers, and concludes that it could not be done. (1.) Neither death nor life—neither the terrors of death on the one hand nor the comforts and pleasures of life on the other, neither the fear of death nor the hope of life. Or, We shall not be separated from that love either in death or in life. (2.) Nor angels, nor principalities, nor powers. Both the good angels and the bad are called principalities and powers: the good, Eph. i. 21; Col. i. 16; the bad, Eph. vi. 12; Col. ii. 15. And neither shall do it. The good angels will not, the bad shall not; and neither can. The good angels are engaged friends, the bad are restrained enemies. (3.) Nor things present, nor things to come—neither the sense of troubles present nor the fear of troubles to come. Time shall not separate us, eternity shall not. Things present separate us from things to come, and things to come separate and cut us off from things present; but neither from the love of Christ, whose favour is twisted in with both present things and things to come. (4.) Nor height, nor depth—neither the height of prosperity and preferment, nor the depth of adversity and disgrace; nothing from heaven above, no storms, no tempests; nothing on earth below, no rocks, no seas, no dungeons. (5.) Nor any other creature—any thing that can be named or thought of. It will not, it cannot, separate us from the love of God, which is in Christ Jesus our Lord. It cannot cut off or impair our love to God, or God's to us; nothing does it, can do it, but sin. Observe, The love that exists between God and true believers is through Christ. He is the Mediator of our love: it is in and through him that God can love us and that we dare love God. This is the ground of the stedfastness of the love; therefore God rests in his love (Zeph. iii. 17), because Jesus Christ, in whom he loves us, is the same yesterday, to-day, and for ever.

Mr. Hugh Kennedy, an eminent Christian of Ayr, in Scotland, when he was dying, called for a Bible; but, finding his sight gone, he said, "Turn me to the eighty of the Romans, and set my finger at these words, I am persuaded that neither death nor life," &c. "Now," said he, "is my finger upon them?" And, when they told him it was, without speaking any more, he said, "Now, God be with you, my children; I have breakfasted with you, and shall sup with my Lord Jesus Christ this night;" and so departed.

CHAP. VIII. Verſe 1. There is therefore now]

NOw, after ſuch bloudy wounds and gaſhes, chronicled Chap. 7. Though carried captive, and ſold under ſin, yet not condemned, as might well have been expected. This the Apoſtle doth here worthily admire.

Verſe 2. For the Law of the Spirit] That is, Chriſt revived and riſen hath juſtified me. See the Note on Chap. 4.25.

Verſe 3. It was weak through the fleſh] Which was irritated by the law, and took occaſion thereby.

Verſe 4. Might be fulfilled] In us applicativè, in Chriſt inhaeſivè.

Verſe 5. Doe minde the things] For want of a better principle. The ſtream riſeth not above the ſpring.

Verſe 6. [non-Latin text not transcribed]. To be carnally] The quinteſſence of the fleſhes witineſſe, or rather wickedneſſe.

Verſe 7. [non-Latin text not transcribed]. Becauſe the carnall minde] The beſt of a bad man, is not only averſe, but utterly adverſe to all goodneſſe. Homo eſt inverſus decalogus, Job 11.12. an aſſes ſoal for rudenes, a wilde aſſes for unrulines.

Verſe 8. Cannot pleaſe God] Their beſt works are but dead works, ſaith the Authour to the Hebrews; but ſilken ſins, ſaith Auguſtine. Lombard citeth that Father,De ver inrocent. cap. 56. ſaying thus, Omnis vitae infid lium peccatum eſt: & nihil bonum ſine ſummo bono. The whole life of unbelievers is ſin; neither is there any thing good without the chiefeſt good. Ambroſe Spiera a Popiſh Poſtiller, cenſureth this for a bloudy ſentence, Crudelis eſt illa ſententia, ſaith he.

Verſe 9. He is none of his] As the Merchant ſets his ſeal upon his goods: So doth God his Spirit upon all his people, Epheſ. 1.13.

Verſe 10. The body is dead] Death to the Saints is neither totall, but of the body only, nor perpetuall, but for a ſeaſon only, verſ. 11.

Verſe 11. Your mortall bodies] As he hath already quickned your ſouls.

Verſe 12. Not to the fleſh] We owe the fleſh nothing but ſtripes, nothing but the blew eye that St Paul gave it. It muſt be maſtered and mortified. Drive this Hagar out of doors, when once it grows haunty.

Verſe 13. If ye live after the fleſh] We muſt not think to paſſe è coeno ad Coelum, to dance with the devil all day, and ſup with Chriſt at night, to fly to heaven with pleaſant wings. Beetles love dunghils better then ointments: and ſwine love mud better then a garden, ſo do ſwiniſh people their luſts, better then the lives of their ſouls.Horat ep. 2. At Paris ut vivat regnet que beatus, Cogi poſſe negat. That carnall Cardinall ſaid, That he would not part with his part in Paris for Paradiſe.

But if ye mortifie the deeds, &c.] Either a man muſt kill here, or be killed,Camdens Eliſ. Aut for, aut feri, as Q. Elizabeth often ſighed and ſaid to her ſelf concerning the Queen of Scots. Valentinian the Emperour dying, gloried of one victory above the reſt, and that was his victory over the fleſh. Inimicorum nequiſſimum devici, carnem meam, ſaid he. Be alwaies an enemy to the devil,In vita Valentin. and the world, but ſpecially to your own fleſh, ſaid Rob. Smith, Martyr, in a letter to his wife.Act. and Mon. fol. 1545.

Verſe 14. For as many as are led] As great men ſuffer their ſons to go along with them, but ſet tutours to overlook and order them: So dealeth God by his; the Spirit leadeth them into all goodneſſe, righteouſneſſe and truth, Epheſ. 5.9, and fetcheth them again in their cu[illegible: 1 letter]ſtraies.

Verſe 15. The spirit of bondage] [non-Latin text not transcribed], as 2 Tim. 1.7. [non-Latin text not transcribed] The law will convince the judgement: but 'tis the Goſpel that convinceth the luſt and the affection, and ſo ſendeth us to treat with God as a Father, by fervent praier.

Verſe 16. Beareth witneſſe] What an honour is this to the Saints, that the holy Ghoſt ſhould bear witnes at the bar of their conſciences.

Verſe 17. And if ſonnes, then heirs] All Gods ſons are heirs; not ſo the ſons of earthly Princes. Jehoſhaphat gave his younger ſons great gifts of ſilver, of gold, and of precious things, with fenced Cities in Jud[illegible: 1 letter]h; but the Kingdom gave he to Jehoram, becauſe he was the firſt-born, 2 Chron. 21.3. Gods children are all higher then the Kings of the earth, Pſ. 89 27.

Verſe 18. Are not worthy to be, &c.] Heaven will pay for all: hold out therefore faith and patience. When Saul had the Kingdom, ſome deſpiſed him, but he held his peace, though a man afterwards froward enough. What is a drop of vinegar put into an ocean of wine? What is it for one to have a rainy day, who is going to take poſſeſſion of a kingdom. Pericula non resp[illegible: 1 letter]cit. Martyr, coronas respicit, ſaith Baſil. A Dutch martyr ſeeing the flame to come to his beard, Ah, ſaid he, what a ſmall pain is this to be compared to the glory to come?Act. and Mon. 813.

Verſe 19. For the earneſt expectation] Gr. The intent expectation of the creature expecteth; an hebrew pleonaſme, and withall, a metaphor either from birds that thruſt a long neck out of a Cage, as labouring for liberty; or elſe from thoſe that earneſtly look and long for ſome ſpeciall friends coming, as Siſera's mother, who looked out at a window, and cried thorow the latteſſe, Why is his charet ſo long in coming? Judg. 5.28.

Verſe 20. Subject to vanity] The creature is defiled by mans ſin, and muſt therefore be purged by the fire of the laſt day; as the veſſels that held the ſin-offering were purged by the fire of the Sanctuary.

Verſe 21. Becauſe the creature it ſelf] See Mr Wilcox his Diſcourſe upon theſe words, printed together with his Expoſition of the Pſalms, Proverbs, &c. in Folio.

Verſe 22. The whole creature groneth] Even the very heavens are not without their feebleneſſe, and the manifeſt effects of fainting old-age. It is obſerved that ſince the daies of Ptolomy the Sun runs nearer the earth by 9976. Germane miles; and therefore the heavens have not kept their firſt perfection.

Verſe 23. The firſt fruits] Which the creatures have not, and yet they grone, how much more we?

The redemption] Our full and finall deliverance.

Verſe 24 For we are ſaved by hope] Hope is the daughter of faith, but ſuch as is a ſtaff to her aged mother.

Verſe 25. Then do we with patience] Religious men finde it more eaſie to bear evil, then to wait till the promiſed good be enjoyed, Heb. 10 36. The ſpoiling of their goods required patience; but this, more then ordinary.

Verſe 26. [non-Latin text not transcribed]. Beza. Pareus. Helpeth our infirmities] Lifts with us, and be fore us in our praiers: Or helpeth us, as the Nurſe helpeth her little childe, upholding it by the ſleeve.

For we know not what, &c.] The fleſh with her murmurings maketh ſuch a din,Da. Dike. that we can hardly hear the voice of the ſpirit, mixing with the fl[illegible: 1 letter]ſhes roarings and repinings, his praying, ſighes and ſobbings.

But the Spirit it ſelf] Praier is the breath of the Spirit, who doth ſuperexpoſtulate for us, [non-Latin text not transcribed]. enditing our praiers. We cannot ſo much as ſuspirare, unleſſe he do firſt inspirare, breathe out a ſigh for ſin, if he breathe it not into us.

With groanings that cannot be uttered] He that would have unſpeakable joy, 1 Pet. 1.8. muſt by the Spirit ſtirre up unutterable groanings.

Verſe 27.Aug. Knoweth the minde, &c.] Quomodo enim non exauditur ſpiritus à patre, qui exaudit cum patre?

Verſe 28. All things work together] Not affliction only (as ſome would here reſtrain it) but ſin,De benef. lib. 2. c. 18. Satan, all. Venenum aliquando pro remedio ſuit, ſaith Seneca. Medici pedes & alas Cantharidis, cum ſit ipſa mortifera, prodeſſe dicunt. Plut. The drinking of that wine wherein a viper hath been drowned, cureth the leproſie. The Scorpion healeth his own wounds: and the viper (the head and tail being cut off) beaten and applied, cureth her own biting. God changeth our griſly wounds into ſpangles of beauty: and maketh the horrible ſting of Satan to be like a pearl-pin, to pin upon us the long white robe of Chriſt, and to dreſſe us with the garment of gladnes.

Verſe 29. Conformed to the image] In holines, ſay ſome; in glory, ſay others, in affliction is the Apoſtles meaning. Pluſ. in Apophtheg. Art not thou glad to fare as Phocion? ſaid he to one that was to die with him. May not Chriſt better ſay ſo to his co-ſufferers?

Verſe 30. Them alſo he called, &c.] If ye feel not faith (ſaid that holy Martyr) then know that predeſtination is too high a matter for you to be diſputers of, untill you have been better ſcholars in the School-houſe of repentance and juſtification,Bradſord. Ac[illegible: 1 letter] and Mon. fol. 1505. which is the Grammer-ſchool wherein we muſt be converſant and learned, before we goe to the univerſity of Gods moſt holy predeſtination and providence.

Them he alſo justified] Vocation precedeth Juſtification. Deus juſtificat fide jam donatos, ſicut damnat priùs induratos. Cameron,

Them he alſo glorified] That is, He keepeth them glorious by his glorious Spirit, even in this life, from impenitent ſin, and maketh them ſtable and conſtant in godlines.

Verſe 31. What ſhall we ſay then?] q. d. Predeſtination, Vocation, Juſtification, Glorification? What things be theſe? We cannot tell what to ſay to theſe things, ſo much we are amazed at the greatnes of Gods love in them. A brave concluſion of the whole diſputation concerning juſtification by faith alone.

If God be for us &c.] Maximilian the Emperour ſo admired this ſentence,Chytr[illegible: 1 letter]us in [illegible: 3 letters]uer. that he cauſed it to be ſet in Checker-work upon a Table, at which he uſed to dine and ſup: that having it ſo often in his eye, he might alway have it in minde alſo.

Verſe 32. He that ſpared not] Qui miſit unigenitum, immiſit spiritum, promiſit vultum, quid tandem tibi negaturus eſt? ſaith Bernard. Nihil unquam ei negaſſe credendum eſt, quem ad vituli hortatur eſum, ſaith Hierom. Bern de temp.

Verſe 33. Who ſhall lay any thing] This is that confident interrogatory of a good conſcience, 1 Pet. 3.21. [non-Latin text not transcribed].

It is God that juſtifieth] Some reade it queſtionwiſe thus, Shall God that juſtifieth? No ſuch matter. And if the Judge acquit a priſoner, he cares not though the Jailer or fellow-priſoners condemn him: So here.

Verſe 34. Who is he that condemneth?] To the ſentence of death he oppoſeth Chriſt his death.

Who is even at the right hand] And as Chriſt is at the right hand of his Father: ſo is the Church at the right hand of Chriſt, Pſ. 45.10 a place of dignity and ſafety.

Verſe 35. Who ſhall ſeparate us] Who ſhall ſeparate me? ſaith the Syriack.

Verſe 36. We are killed all the day] In Diocleſians daies 17000 Chriſtians are ſaid to have been ſlain in the ſpace of a moneth: In the Pariſian Maſſacre 30000 in as little ſpace, and within the year 300000.

As ſheep to the ſlaughter] That lamentable ſtory of the Chriſtians of Calabria that ſuffered perſecution, anno 1560. comes home to this text. For being all thruſt up in one houſe together, as in a ſheep-fold,Act. and Mon. fol 859. the executioner comes in, and among them takes one and blinde-folds him with a muffler about his eyes, and ſo leadeth him forth to a larger place, where he commandeth him to kneel down. Which being done, he cutteth his throat, and ſo leaveth him half dead: and taking his butchers knife, and muffler all of gore bloud, he cometh again to the reſt; and ſo leading them one after another, he diſpatcheth them to the number of eighty eight, no otherwiſe then doth a butcher kill his calves and ſheep.

Verſe 37. [non-Latin text not transcribed]. We are more then Conquerours] What is that? Triumphers, 2 Cor. 2.14. We doe over-overcome: becauſe through faith in Chriſt we overcome before we fight, and are ſecure of victory.

Verſe 38. [non-Latin text not transcribed], ſcil. Ex verbi praedicatione eſſicaci ut ind[illegible: 1 letter]at tacitè hoc verbo. Beza. For I am perſwaded] Or, I am ſure by what I have heard out of Gods Word. He that hath this full aſſurance of faith goes gallantly to heaven. What (ſaith the world) ſhould a rich man ail? The Iriſh ask ſuch, What they mean to die? But I wonder more at ſuch as have the riches of full aſſurance, yea, that have but the aſſurance of adherence, though not of evidence, what they mean to walk heavily. Mr Latimer ſaies, That the aſſurance of heaven is the ſweet-meats of the feaſt of a good conſcience: There are other dainty diſhes in this feaſt, but this is the banquet.

Verſe 39. From the love of God] viz. Wherewith he loved us. For he loveth his own to the end, and in the end, Joh. 13.1. See the Note there.Joh. Manlij, loc. com. The wife of Camerarius heard Sarcerius interpreting this text, and verſ. 35. thus, and was much comforted after a ſore conflict.

There is, therefore, now. This is connected with the closing verses of chapter 7. The apostle had there shown that the law could not effect deliverance from sin, but that such deliverance was to be traced to the gospel alone, Rom 7:23-25. It is implied here that there was condemnation under the law, and would be still, but for the intervention of the gospel.

No condemnation. This does not mean that sin in believers is not to be condemned as much as anywhere, for the contrary is everywhere taught in the Scriptures; but it means,

(1.) that the gospel does not pronounce condemnation like the law. Its office is to pardon; the office of the law, to condemn. The one never affords deliverance, but always condemns; the object of the other is to free from condemnation, and to set the soul at liberty.

(2.) There is no final condemnation under the gospel. The office, design, and tendency of the gospel is to free from the condemning sentence of law. This is its first and its glorious announcement, that it frees lost and ruined men from a most fearful and terrible condemnation.

Which are in Christ Jesus. Who are united to Christ. To be in him is an expression not seldom used in the New Testament, denoting close and intimate union, Php 1:1, 3:9, 2Cor 5:17, Rom 16:7-11. The union between Christ and his people is compared to that between the vine and its branches, (Jn 15:1-6) and hence believers are said to be in him in a similar sense, as deriving their support from him, and as united in feeling, in purpose, and destiny.

Who walk. Who conduct, or live. Rom 4:12.

Not after the flesh. Who do not live to gratify the corrupt desires and passions of the flesh. Rom 7:18. This is a characteristic of a Christian. What it is to walk after the flesh may be seen in Gal 5:19-21. It follows, that a man whose purpose of life is to gratify his corrupt desires cannot be a Christian. Unless he lives not to gratify his flesh, he can have no evidence of piety. This is a test which is easily applied; and if every professor of religion were honest, there could be no danger of mistake, and there need be no doubts about his true character.

But after the Spirit. As the Holy Spirit would lead or prompt. What the Spirit produces may be seen in Gal 5:22,23. If a man has these fruits of the Spirit, he is a Christian; If not, he is a stranger to religion, whatever else he may possess. And this test also is easily applied.

(d) "no condemnation" Jn 3:18 (e) "walk not after" Gal 5:16

For the law. The word law here means that rule, command, or influence which "the Spirit of life" produces. That exerts a control which is here called a law, for a law often means anything by which we are ruled or governed. Rom 7:21, Rom 7:23.

Of the Spirit. I see no reason to doubt here that this refers to the Holy Spirit. Evidently, at the close of Rom 8:1, the word has this reference. The phrase "the Spirit of life" then means the Holy Spirit producing or giving life; i.e. giving peace, joy, activity, salvation; in opposition to the law, spoken of in chapter 7, that produced death and condemnation.

In Christ Jesus. Under the Christian religion: or sent by Christ to apply his work to men, Jn 16:7-14. The Spirit is sent by Christ; his influence is a part of the Christian scheme; and his power accomplishes that which the law could not do.

Hath made me free. That is, has delivered me from the predominating influence and control of sin. He cannot mean that he was perfect, for the whole tenor of his reasoning is opposed to that. But the design, the tendency, and the spirit of the gospel was to produce this freedom from what the law could not deliver; and he was now brought under the general power of this scheme. In the former state he was under a most bitter and galling bondage, Rom 7:7-11. Now he was brought under the influence of a scheme which contemplated freedom, and which produced it.

The law of sin and death. The controlling influence of sin, leading to death and condemnation, Rom 7:5-11.

(f) "life in Christ" 2Cor 3:6. (g) "free from the law" Gal 2:19, 5:1.

For what the law could not do. The law of God, the moral law. It could not free from sin and condemnation. This the apostle had fully shown in chapter 7.

In that. Because.

It was weak. It was feeble and inefficacious. It could not accomplish it.

Through the flesh. In consequence of the strength of sin, and of the evil and corrupt desires of the unrenewed heart. The fault was not in the law, which was good, (Rom 7:12) but it was owing to the strength of the natural passions and the sinfulness of the unrenewed heart. See Rom 7:7-11, where this influence is fully explained.

God, sending his own Son. That is, God did or accomplished that, by sending his Son, which the law could not do. The word did, or accomplished, it is necessary to understand here, in order to complete the sense.

In the likeness of sinful flesh. That is, he so far resembled sinful flesh that he partook of flesh, or the nature of man, but without any of its sinful propensities or desires. It was not human nature; not, as the Docetae taught, human nature in appearance only; but it was human nature without any of its corruptions.

And for sin Margin, "By a sacrifice for sin." The expression evidently means, by an offering for sin, or that he was given as a sacrifice on account of sin. His being given had respect to sin.

Condemned sin in the flesh. The flesh is regarded as the source of sin. Rom 7:18. The flesh being the seat and origin of transgression, the atoning Sacrifice was made in the likeness of sinful flesh, that thus he might meet sin, as it were, on its own ground, and destroy it. He may be said to have condemned sin in this manner,

(1.) because the fact that he was given for it, and died on its account, was a condemnation of it. If sin had been approved by God, he would not have made an atonement to secure its destruction. The depth and intensity of the woes of Christ on its account show the degree of abhorrence with which it is regarded by God.

(2.) The word condemn may be used in the sense of destroying, overcoming, or subduing. 2Pet 2:6, "And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow." In this sense the sacrifice of Christ has not only condemned sin as being evil, but has weakened its power and destroyed its influence, and will finally annihilate its existence in all who are saved by that death.

(h) "law could not do" Acts 13:39, Heb 7:18,19

That the righteousness of the law. That we might be conformed to the law, or be obedient to its requirements, and no longer under the influence of the flesh and its corrupt desires.

Might be fulfilled. That we might be obedient, or comply with its demands.

Who walk. Rom 8:1.

(k) "walk not" Rom 8:1

For they that are after the flesh. They that are under the influence of the corrupt and sinful desires of the flesh, Gal 5:19-21. Those who are unrenewed.

Do mind the things of the flesh. They are supremely devoted to the gratification of their corrupt desires.

But they that are after the Spirit. Who are under its influence; who are led by the Spirit.

The things of the Spirit. Those things which the Spirit produces, or which he effects in the mind, Gal 5:22, 23. This verse is for the purpose of illustration, and is designed to show that the tendency of religion is to produce as entire a devotedness to the service of God as men had before rendered to sin; that is, that they would be fully engaged in that to which they had devoted themselves. As the Christian, there- fore, had devoted himself to the service of the Spirit, and had been brought under his influence, it was to be expected that he would make it his great and only object to cherish and cultivate the graces which that Spirit would produce.

(l) "the flesh do mind" Jn 3:6, 1Cor 15:48

For to be carnally minded. Margin, "The minding of the flesh." The sense is, that to follow the inclinations of the flesh. or the corrupt propensities of our nature, leads to condemnation and death. The expression is one of great energy, and shows that it not only leads to death, or leads to misery, but that it is death itself; there is woe and condemnation in the very act and purpose of being supremely devoted to the corrupt passions. Its only tendency is condemnation and despair.

Is death. The penalty of transgression; condemnation and eternal ruin. Rom 5:12.

But to be spiritually minded. Margin, "The minding of the Spirit." That is, making it the object of the mind, the end and aim of the actions, to cultivate the graces of the Spirit, and to submit to his influence. To be spiritually minded is to seek those feelings and views which the Holy Spirit produces, and to follow his leadings.

Is life. This is opposed to death in Rom 8:6. It tends to life, and is in fact real life. For, to possess and cultivate the graces of the Spirit, to be led where he would guide us, is the design of our existence, and is the only path of happiness.

And peace. Rom 6:1.

(1) "For to be carnally minded", or "the minding of the flesh" (n) "but to be" Gall 6:8 (2) "spiritually minded", or "the minding of the spirit"

Because. This is given as a reason for what is said in Rom 8:6. In that verse the apostle had affirmed that to be carnally minded was death, but he had not stated why it was. He now explains it by saying that it is enmity against God, and thus involves a sinner in conflict with him, and exposes to his condemnation.

The carnal mind. This is the same expression as occurs in Rom 8:6, (τοφρονηματηςσαρκος). It does not mean the mind itself, the intellect, or the will; it does not suppose that the mind or soul is physically depraved, or opposed to God; but it means that the minding of the things of the flesh, giving to them supreme attention, is hostility against God; and involves the sinner in a controversy with him, and hence leads to death and woe. This passage should not he alleged in proof that the soul is physically depraved, but merely that where there is a supreme regard to the flesh there is hostility to God. It does not directly prove the doctrine of universal depravity; but it proves only that where such attention exists to the corrupt desires of the soul, there is hostility to God. It is indeed implied that that supreme regard to the flesh exists everywhere by nature, but this is not expressly affirmed; for the object of the apostle here is not to teach the doctrine of depravity, but to show that where such depravity in fact exists, it involves the sinner in a fearful controversy with God.

Is enmity. Hostility; hatred. It means, that such a regard to the flesh is in fact hostility to God, because it is opposed to his law, and to his plan for purifying the soul. Comp. Jas 4:4, 1Jn 2:15. The minding of the things of the flesh also leads to the hatred of God himself, because he is opposed to it, and has expressed his abhorrence of it.

Against God. Towards God; or in regard to him. It supposes hostility to him.

For it. The word "it" here refers to the minding of the things of the flesh. It does not mean that the soul itself is not subject to his law, but that the minding of those things is hostile to his law. The apostle does not express any opinion about the metaphysical ability of man, or discuss that question at all. The amount of his affirmation is, simply, that the minding of the flesh, the supreme attention to its dictates and desires, is not and cannot be subject to the law of God. They are wholly contradictory and irreconcilable, just as much as the love of falsehood is inconsistent with the laws of truth; as intemperance is inconsistent with the law of temperance; and as adultery is a violation of the seventh commandment. But whether the man himself might not obey the law--whether he has, or has not, ability to do it--is a question which the apostle does not touch, and on which this passage should not be adduced. For, whether the law of a particular sin is utterly irreconcilable with an opposite virtue, and whether the sinner is able to abandon that sin and pursue a different path, are very different inquiries.

Is not subject. It is not in subjection to the command of God. The minding of the flesh is opposed to that law, and thus shows that it is hostile to God.

Neither indeed can be. This is absolute and certain. It is impossible that it should be. There is the utmost inability in regard to it. The things are utterly irreconcilable. But the affirmation does not mean that the heart of the sinner might not be subject to God; or that his soul is so physically depraved that he cannot obey, or that he might not obey the law. On that the apostle here expresses no opinion. That is not the subject of the discussion. is simply that the supreme regard to the flesh, the minding of that is utterly irreconcilable with the law of God. They are different things and can never be made to harmonize; just as adultery cannot be chastity; falsehood cannot be truth; dishonesty cannot be honesty; hatred cannot be love. This passage, therefore, should not be adduced to prove the doctrine of man's inability to love God, for it does not refer to that; but it proves merely that a supreme regard to the things of the flesh is utterly inconsistent with the law of God-- can never be reconciled with it; and involves the sinner in hostility with his Creator.

So then. It follows; it leads to this conclusion.

They that are in the flesh. They who are unrenewed sinners; who are following supremely the desires of the flesh, Rom 7:18. Those are meant here who follow fleshly appetites and desires, and who are not led by the Spirit of God.

Cannot please God. That is, while they are thus in the flesh; while they thus pursue the desires of their corrupt nature, they cannot please God. But this affirms nothing respecting their ability to turn from this course, and to pursue a different mode of life. That is a different question. A child may be obstinate, proud, and disobedient; and, while in this state, it may be affirmed of him that he cannot please his parent. But whether he might not cease to be obstinate, and become obedient, is a very different inquiry; and the two subjects should never be confounded: It follows from this,

(1.) that those who are unrenewed are totally depraved, since in this state they cannot please God.

(2.) That none of their actions, while in this state can be acceptable to him, since he is pleased only with those who are spiritually minded.

(3.) That those who are in this state should turn from it without delay; as it is desirable that every man should please God.

(4.) That if the sinner does not turn from his course, he will be ruined. With his present character he can never please him; neither in health nor sickness; neither in life nor death; neither on earth nor in hell. He is engaged in hostility against God; and if he does not himself forsake it, it will be endless, and involve his soul in all the evils of a personal, and direct, and eternal warfare with the Lord Almighty.

But ye. You who are Christians. This is the opposite character to that which he had been describing, and shows the power of the gospel.

Not in the flesh. Not under the full influence of corrupt desires and passions.

But in the Spirit. That is, you are spiritually minded; you are under the direction and influence of the Holy Spirit.

The Spirit of God. The Holy Ghost.

Dwell in you. The Holy Spirit is often represented as dwelling in the hearts of Christians, (comp. 1Cor 3:16,17, 6:19, 2Cor 6:16; Eph 2:21,22, Gal 4:6) and the meaning is not that there is a personal or physical indwelling of the Holy Ghost, but that he influences, directs, and guides Christians, producing meekness, love, joy, peace, long-suffering, gentleness, goodness, etc., Gal 5:22,23. The expression, to dwell in one, denotes intimacy of connexion, and means that those things which are the fruits of the Spirit are produced in the heart.

Have not the Spirit of Christ. The word spirit is used in a great variety of significations in the Scriptures. It most commonly in the New Testament refers to the third person of the Trinity, the Holy Ghost. But the expression "the Spirit of Christ" is not, I believe, anywhere applied to him, except it may be 1Pet 1:11. He is called often the Spirit of God, (Mt 3:16, 12:28, 1Cor 2:11,14, 3:16, 6:11 Eph 4:30) but not the Spirit of the Father. The word spirit is often used to denote the temper, disposition; thus we say, a man of a generous spirit, or of a revengeful spirit, etc. It may possibly have this meaning here; and denotes that he who has not the temper or disposition of Christ is not his, or has no evidence of piety. But the connexion seems to demand that it should be understood in a sense similar to the expression "the Spirit of God," and "the Spirit of him that raised up Jesus," (Rom 8:11) and if so, it means the Spirit which Christ imparts, or sends to accomplish his work, (Jn 14:26) the Holy Spirit, sent to make us like Christ, and to sanctify our hearts. And in this sense it evidently denotes the Spirit which Christ would send to produce in us the views and feelings which he came to establish, and which shall assimilate us to himself. If this refers to the Holy Spirit, then we see the manner in which the apostle spoke of the Saviour. He regarded "the Spirit" as equally the Spirit of God and of Christ, as proceeding from both; and thus evidently believed that there is a union of nature between the Father and the Son. Such language could never be used except on the supposition that the Father and the Son are one; that. is, that Christ is Divine.

Is none of his. Is not a Christian. This is a test of piety that is easily applied; and this settles the question. If a man is not influenced by the meek, pure, and holy spirit of the Lord Jesus, if he is not conformed to his image, if his life does not resemble that of the Saviour, he is a stranger to religion. No test could be more easily applied, and none is more decisive. It matters not what else he may have. He may be loud in his professions, amiable in his temper, bold in his zeal, or active in promoting the interests of his own party or denomination in the church; but if he has not the temper of the Saviour, and does not manifest his spirit, it is as sounding brass or a tinkling cymbal. May all who read this honestly examine themselves; and may they have that which is the source of the purest felicity, the spirit and temper of the Lord Jesus.

(o) "God dwell in you" 1Cor 6:19, Gal 4:6

And if Christ be in you. This is evidently a figurative expression, where the word "Christ" is used to denote his spirit, his principles; that is, he influences the man. Literally, he cannot be in a Christian; but the close connexion between him and Christians, and the fact that they are entirely under his influence, is expressed by this strong figurative language. It is language which m not unfrequently used. Comp. Gal 2:20, Col 1:27.

The body is dead. This passage has been interpreted in very different ways. Some understand it to mean that the body is dead in respect to sin; that is, that sin has no more power to excite evil passions and desires; others, that the body must die on account of sin, but that the spiritual part shall live, and even the body shall live also in the resurrection. Thus Calvin, Beza, and Augustine. Doddridge understands it thus: "Though the body is to die on account of the first sin that entered into the world, yet the spirit is life, and shall continue to live on for ever, through that righteousness which the second Adam has introduced." To each of these interpretations there are serious objections, which it is not necessary to urge. I understand the passage in the following manner: The body refers to that of which the apostle had said so much in the previous chapters--the flesh, the man before conversion. It is subject to corrupt passions and desires, and may be said thus to be dead, as it has none of the elements of spiritual life. It is under the reign of sin and death. The word (μεν)--indeed, or truly--has been omitted in our translation, and the omission has obscured the sense. The expression is an admission of the apostle, or a summary statement of what had before been shown. "It is to be admitted, indeed, or it is true, that the unrenewed nature, the man before conversion, under the influence of the flesh, is spiritually dead. Sin has its seat in the fleshly appetites; and the whole body may be admitted thus to be dead or corrupt."

Because of sin. Through sin, (διαμαρτιαν) by means of sinful passions and appetites.

But the spirit. This stands opposed to the body; and it means that the soul, the immortal part, the renovated man, was alive, or was under the influence of living principles. It was imbued with the life which the gospel imparts, and had become active in the service of God. The word "spirit" here does not refer to the Holy Ghost, but to the spirit of man, the immortal part, recovered, renewed, and imbued with life under the gospel.

Because of righteousness. Through righteousness, (διαδικαιοσυνην) This is commonly interpreted to mean, with reference to righteousness, or that it may become righteous. But I understand the expression to be used in the sense in which the word is so frequently used in this epistle, as denoting God's plan of justification. Rom 1:17. "The spirit of man has been recovered and made alive through his plan of justification. It communicates life, and recovers man from his death in sin to life."

But if the Spirit of him, etc. The Holy Spirit, Rom 8:9. He that raised up Christ, etc. He that had power to restore him to life, has power to give life to you. He that did, in fact, restore him to life, will also restore you. The argument here seems to be founded, first, on the power of God; and, secondly, on the connexion between Christ and his people. Comp. Jn 14:19, "Because I live, ye shall live also."

Shall also quicken. Shall make alive.

Your mortal bodies. That this does not refer to the resurrection of the dead seems to be apparent, because that is not attributed to the Holy Spirit. I understand it as referring to the body, subject to carnal desires and propensities; by nature under the reign of death, and therefore mortal--i. e. subject to death. The sense is, that under the gospel, by the influence of the Spirit, the entire man will be made alive in the service of God. Even the corrupt, carnal, and mortal body, so long under the dominion of sin, shall be made alive and recovered to the service of God. This will be done by the Spirit that dwells in us, because that Spirit has restored life to our souls, abides with us with his purifying influence, and because the design and tendency of his indwelling is to purify the entire man, and restore all to God. Christians thus in their bodies and their spirits become sacred. For even their body, the seat of evil passions and desires, shall become alive in the service of God.

(p) "he that raised up" 2Cor 4:14 (1) "by his Spirit" or, "because of"

We are debtors. We owe it as a matter of solemn obligation. This obligation arises

(1.) from the fact that the Spirit dwells in us;

(2.) because the design of his indwelling is to purify us;

(3.) because we are thus recovered from the death of sin to the life of religion; and he ,who has imparted life, has a right to require that it be spent in his service.

To the flesh. To the corrupt propensities and passions. We are not bound to indulge them, because the end of such indulgence is death and ruin, Rom 7:21,22. But we are bound to live to God, and to follow the leadings of his Spirit, for the end is life and peace, Rom 7:22,23. The reason for this is stated in the following verse.

(q) "not to the flesh" Ps 116:16

For if ye live, etc. If you live to indulge your carnal propensities, you will sink to eternal death, Rom 7:23.

Through the Spirit. By the aid of the Spirit; by cherishing and cultivating his influences. What is here required can be accomplished only by the aid of the Holy Ghost.

Do mortify. Do put to death; do destroy. Sin is mortified when its power is destroyed and it ceases to be active.

The deeds of the body. The corrupt inclinations and passions; called deeds of the body, because they are supposed to have their origin in the fleshly appetites.

Ye shall live. You shall be happy and saved. Either your sins must die, or you must. If they are suffered to live, you will die. If they are put to death, you will be saved. No man can be saved in his sins. This closes the argument of the apostle for the superiority of the gospel to the law in promoting the purity of man. By this train of reasoning, he has shown that the gospel has accomplished what the law could not do--the sanctification of the soul, the destruction of the corrupt passions of our nature, and the recovery of man to God.

(r) "do mortify" Col 3:5

For as many. Whosoever; all who are thus led. This in- troduces a new topic, illustrating the benefits of the gospel--to wit, that it produces a spirit of adoption, Rom 8:14-17.

As are led. As submit to his influence and control. The Spirit is represented as influencing, suggesting, and controlling. One evidence of piety is, a willingness to yield to that influence, and submit to him. One decided evidence of the want of piety is, where there is an unwillingness to submit to that influence, but where the Holy Spirit is grieved and resisted. All Christians submit to his influence; all sinners decidedly reject it and oppose it. The influence of the Spirit, if followed, would lead every man to heaven. But when neglected, rejected, or despised, man goes down to hell. The glory belongs to the conducting Spirit when man is saved; the fault is man's when he is lost. The apostle here does not agitate the question how it is that the people of God are led by the Spirit, or why they yield to it when others resist it. His design is simply to state the fact, that they who are thus led are the sons of God, or have evidence of piety.

Are the sons of God. Are adopted into his family, and are his children. This is a name of endearment, meaning that they sustain to him this relation; that they are his friends, disciples, and imitators; that they are parts of the great family of the redeemed, of whom he is the Father and Protector. It is often applied to Christians in the Bible, Job 1:6, Jn 1:12, Php 2:15, 1Jn 3:1,2, Mt 5:9,45, Lk 6:35. This is a test of piety which is easily applied.

(1.) Are we conscious that an influence from above has been drawing us away from the corrupting passions and vanities of this world ? This is the work of the Spirit.

(2.) Are we conscious of a desire to yield to that influence, and to be conducted in the path of purity and life? This is an evidence that we are the sons of God.

(3.) Do we offer no resistance; do we follow cheerfully, and obey this pure influence, leading us to mortify pride, subdue passion, destroy lust, humble ambition, and annihilate the love of wealth and of the world? If so, we are his children. God will not lead us astray; and our peace and happiness consist only in yielding ourselves to this influence entirely, and in being willing to be conducted by this unseen hand "beside the still waters of salvation."

(s) "led by the spirit" Gal 5:18

The spirit of bondage. The spirit that binds you; or the spirit of a slave, that produces only fear. The slave is under constant fear and alarm. But the spirit of religion is that of freedom and of confidence; the spirit of children, and not of slaves. Compare Jn 8:32 through Jn 8:36.

Again to fear. That you should again be afraid, or be subjected to servile fear. This implies that in their former state, under the law, they were in a state of servitude, and that the tendency of it was merely to produce alarm. Every sinner is subject to such fear. He has everything of which to be alarmed. God is angry with him; his conscience will trouble him; and he has everything to apprehend in death and in eternity. But it is not so with the Christian. Comp. 2Ti 1:7.

The Spirit of adoption. The feeling of affection, love, and confidence which pertains to children; not the servile, trembling spirit of slaves, but the temper and affectionate regard of sons. Adoption is the taking and treating a stranger as one's own child. It is applied to Christians because God treats them as his children; he receives them into this relation, though they were by nature strangers and enemies. It implies,

(1.) that we by nature had no claim on him;

(2.) that, therefore, the act is one of mere kindness--of pure, sovereign love;

(3.) that we are now under his protection and care; and

(4.) that we are bound to manifest towards him the spirit of children, and yield to him obedience. Jn 1:12. Comp. Gal 4:5, Eph 1:5. It is for this that Christians are so often called the sons of God.

Whereby we cry. As children who need protection and help. This evinces the habitual spirit of a child of God; a disposition,

(1.) to express towards him the feelings due to a father;

(2.) to call upon him-- to address him in the language of affection and endearing confidence;

(3.) to seek his protection and aid.

Abba. This word is Chaldee--()--and means father. Why the apostle repeats the word in a different language is not known. The Syriac reads it, "By which we call the Father our Father." It is probable that the repetition here denotes merely intensity, and is designed to denote the interest with which a Christian dwells on the name, in the spirit of an affectionate, tender child. It is not unusual to repeat such terms of affection. Comp. Mt 7:22, Ps 8:1. This is an evidence of piety that is easily applied. He that can in sincerity and with ardent affection apply this term to God, addressing him with a filial spirit as his Father, has the spirit of a Christian. Every child of God has this spirit; and he that has it not is a stranger to piety.

(t) "bondage again to fear" 2Ti 1:7 (u) "but ye have" 1Cor 2:12 (v) "whereby we cry" Jer 3:19, Gal 4:5,6

The Spirit The Holy Spirit. That the Holy Spirit here is intended is evident,

(1.) because this is the natural meaning of the expression;

(2.) because it is of the Holy Spirit that the apostle is mainly treating here;

(3.) because it would be an unnatural and forced construction to say of the temper of adoption that it bore witness.

Beareth witness. Testifies, gives evidence.

With our spirit. To our minds. This pertains to the adoption; and it means, that the Holy Spirit furnishes evidence to our minds that we are adopted into the family of God. This effect is not unfrequently attributed to the Holy Spirit, 2Cor 1:22, 1Jn 5:10,11; 1Cor 2:12. If it be asked how this is done, I answer, It is not by any revelation of new truth; it is not by inspiration; it is not always by assurance; it is not by a mere persuasion that we are elected to eternal life; but it is by producing in us the appropriate effects of his influence. It is his to renew the heart; to sanctify the soul; to produce "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," Gal 5:22,23. If a man has these, he has evidence of the witnessing of the Spirit with his spirit. If not, he has no such evidence. And the way, therefore, to ascertain whether we have this witnessing of the Spirit, is by an honest and prayerful inquiry whether these fruits of the Spirit actually exist in our minds. If they do, the evidence is clear. If not, all vain confidence.of good estate; all visions, and raptures, and fancied revelations, will be mere delusions. It may be added, that the effect of these fruits of the Spirit on the mind is to produce a calm and heavenly frame; and in that frame, when attended with the appropriate fruits of the Spirit in a holy life, we may rejoice as an evidence of piety.

That we are the children of God. That we are adopted into his family.

(w) "witness with our spirit" 2Cor 1:22, 1Jn 4:13

And if children. If adopted into his family.

Then heirs. That is, he will treat us as sons. An heir is one who succeeds to an estate. The meaning here is, that if we sustain the relation of sons to God that we shall be treated as such, and admitted to share his favours. An adopted son comes in for a part of the inheritance, Nu 27.

Heirs of God. This expression means, that we shall be partakers of that inheritance which God confers on his people. That inheritance is his favour here, and eternal life hereafter. This is an honour infinitely higher than to be heir to the most princely earthly inheritance; or than to be the adopted son of the most magnificent earthly monarch.

And joint-heirs with Christ. Christ is by eminence THE Son of God. As such, he is heir to the full honours and glory of heaven. Christians are united to him; they are his friends; and they are thus represented as destined to partake with him of his glory. They are the sons of God in a different sense from what he is; he by his nature and high relation, they by adoption; but still the idea of sonship exists in both; and hence both will partake in the glories of the eternal inheritance. Comp. Php 2: 8, 9, Heb 2: 9,10. The connexion between Christ and Christians is often referred to in the New Testament. The fact that they are united here is often alleged as a reason why they will be in glory. Jn 14:19, "Because I live, ye shall live also." 2Ti 2:11,12, "For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him." Rev 3:21, "To him that overcometh will I grant to sit with me in my throne," etc. Jn 17:22-24.

If so be. If this condition exist. We shall not be treated as co-heirs with him, unless we here give evidence that we are united to him.

That we suffer with him. Greek, "If we suffer together, that we may also be glorified together." If we suffer in his cause; bear afflictions as he did; are persecuted and tried for the same thing; and thus show that we are united to him. It does not mean that we suffer to the same extent that he did, but we may imitate him in the kind of our sufferings, and in the spirit with which they are borne; and thus show that we are united to him.

That we may be also glorified together. If united in the same kind of sufferings, there is propriety in being united in destiny beyond the scenes of all suffering, the kingdom of blessedness and love.

For I reckon. I think; I judge. This verse commences a new division of the subject, which is continued to Rom 8:25. Its design is to show the power of the gospel in sustaining the soul in trials: a very important and material part of the scheme. This had been partially noticed before, (Rom 5:3-5) but its full power to support the sold in the prospect of a glorious immortality had not been fully discussed. This topic seems here to have been suggested by what is said of adoption. The mind of the apostle instantly adverted to the effects or benefits of that adoption; and one of the most material of those benefits was the sustaining grace which the gospel imparted in the midst of afflictions. It should be borne in mind, that the early Christians were comparatively few and feeble, and exposed to many trials, and that this topic would be often, therefore, introduced into the discussions about theft privileges and condition.

The sufferings. The afflictions; the persecutions, sicknesses, etc. The expression evidently includes not only the peculiar trials of Christians at that time, but all that believers are ever called to endure.

Of this present time. Probably the apostle had particular reference to the various calamities then endured. But the expression is equally applicable to afflictions of all times and in all places.

Are not worthy to be compared. Are nothing in comparison; the one is far more than an equivalent in compensation for the other.

With the glory. The happiness; the honour in heaven.

Which shall be revealed in us. That shall be disclosed to us; or of which we shall be the partakers in heaven. The usual representation of heaven is that of glory, splendour, magnificence, or light. Comp. Rev 21:10,23,24, 22:5.

By this, therefore, Christians may be sustained. Their sufferings may seem great; but they should remember that they are nothing in comparison with future glory. They are nothing in degree. For these are light compared with that "eternal weight of glory" which they shall "work out," 2Cor 4:17. They are nothing in duration. For these sufferings are but for a moment; but the glory shall be eternal. These will soon pass away; but that glory shall never become dim or diminished, it will increase and expand for ever and ever.

In us. Unto us, (ειςημας).

For the earnest expectation. (αποκαραδοκια). This word occurs only here and in Php 1:20, "According to my earnest expectation and my hope," etc. It properly denotes a state of earnest desire to see any object when the head is thrust forward; an intense anxiety; an ardent wish; and is thus well employed to denote the intense interest with which a Christian looks to his future inheritance.

Of the creature. (τηςκτισεως). Perhaps there is not a passage in the New Testament that has been deemed more difficult of interpretation than this, (Rom 8:19-23) and after all the labours bestowed on it by critics, still there is no explanation proposed which is perfectly satisfactory, or in which commentators concur. The object here will be to give what appears to the writer the true meaning, without attempting to controvert the opinions of critics. The main design of the passage is to show the sustaining power of the gospel in the midst of trials, by the prospect of the future deliverance and inheritance of the sons of God. This scope of the passage is to guide us in the interpretation. The following are, I suppose, the leading points in the illustration:

(1.) The word creature refers to the renewed nature of the Christian, or to the Christian as renewed.

(2.) He is waiting for his future glory; i. e. desirous of obtaining the full development of the honours that await him as the child of God, Rom 8:19.

(3.) He is subjected to a state of trial and vanity, affording comparatively little comfort and much disquietude.

(4.) This is not in accordance with the desire of his heart, "not willingly," but is the wise appointment of God, Rom 8:20.

(5.) In this state there is the hope of deliverance into glorious liberty, Rom 8:21.

(6.) This condition of things does not exist merely in regard to the Christian, but is the common condition of the world. It all groans, and is in trial, as much as the Christian. lie, therefore, should not deem his condition as peculiarly trying. It is the common lot of all things here, Rom 8:22. But

(7.) Christians only have the prospect of deliverance. To them is held out the hope of final rescue, and of an eternal inheritance beyond all these sufferings. They wait, therefore, for the full benefits of the adoption; the complete recovery even of the body from the effects of sin, and the toils and trials of this life; and thus they are sustained by hope, which is the argument which the apostle has in view, Rom 8:23,24. With this view of the general score of the passage, we may examine the particular phrases.

Of the creature. The word here rendered creature--(κτισεως) occurs in the New Testament nineteen times, and is used in the following senses:

(1.) Creation; the act of creating, Rom 1:20:

(2.) The creature; that which is created or formed; the universe, Mk 10:6, 13:19, 2Pet 3:4, Rom 1:25, 8:39.

(3.) The rational creation; man as a rational being; the world of mankind, Mk 16:15, Col 1:23, 1Pet 2:13.

(4.) Perhaps the church, the new creation of God, taken collectively, Col 1:15, Rev 3:14.

(5.) The Christian, the new creation, regarded individually; the work of the Holy Spirit on the renewed heart; the new man. ---After all the attention which I can give to this passage, I regard this to be the meaning here, for the following reasons, viz.:

(1.) Because this alone seems to me to suit the connexion, and to make sense in the argument. If the word refers, as has been supposed by different interpreters, either to angels, or to the bodies of men, or to the material creation, or to the rational creation--to men, or mankind--it is difficult to see what connexion either would have with the argument. The apostle is discoursing of the benefits of the gospel to Christians in time of trial; and the bearing of the argument requires us to understand this illustration of them, unless we are compelled not to understand it thus by the proper laws of interpreting words.

(2.) The word creature is used in a similar sense by the same apostle. Thus, 2Cor 5:17, "If any man be in Christ, he is a new creature," (καινηκτισις). Gal 6:15, "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature."

(3.) The verb create is thus used. Thus, Eph 2:10, "For we are his workmanship, created in Christ Jesus unto good works." Rom 8:15, "Having abolished in his flesh the enmity--for to make in himself of twain one new man:" Greek, "That he might create (κτιση) the two into one new man; Ro 4:24. "The new man, which is created in righteousness," etc.

(4.) Nothing was more natural than for the sacred writers thus to speak of a Christian as a new creation, a new creature. The great power of God involved in his conversion, and the strong resemblance between the creation and imparting spiritual life, led naturally to this use of the language.

(5.) Language similar to this occurs in the Old Testament, and it was natural to transfer it to the New. The Jewish people were represented as made or created by God for his service;and the phrase, therefore, might come to designate those who were thus formed by him to his service. De 32:6, "Hath he not made thee, and established thee?" Isa 43:7, "Every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him." @Ro 8:21, "This people have I formed for myself." From all which reasons, it seems to me that the expression here is used to denote Christians, renewed men. Its meaning, however, is varied in Rom 8:22.

Waiteth for. Expects; is not in a state of possession, but is looking for it with interest.

The manifestation of the sons of God. The full development of the benefits of the sons of God; the time when they shall be acknowledged, and received into the full privileges of sons. Here Christians have some evidence of their adoption. But they are in a world of sin; they are exposed to trials; they are subject to many calamities; and though they have evidence here that they are the sons of God, yet they wait for that period when they shall be fully delivered from all these trials, and be admitted to the enjoyment of all the privileges of the children of the Most High. The time when this shall take place will be at the day of judgment, when they shall be fully acknowledged, in the presence of an assembled universe, as his children. All Christians are represented as in this posture of waiting for the full possession of their privileges as the children of God. 1Cor 1:7, "Waiting for the coming of our Lord Jesus Christ." 2Thes 3:5, Gal 5:5, "for we through the Spirit wait for the hope of righteousness by faith." 1Thes 1:10.

For the creature. The renewed creature; the Christian mind. This is given as a reason for its aspiring to the full privileges of adoption; that the present state is not one of choice, or one which is preferred, but one to which it has been subjected for wise reasons by God.

Subject to vanity. The word "subject to" means placed in such a state; subjected to it by the appointment of another, as a soldier has his rank and place assigned him in an army. The word vanity here (ματαιοτητι) is descriptive of the present condition of the Christian, as frail and dying; as exposed to trials, temptations, and cares; as in the midst of conflicts, and of a world which may be emphatically pronounced vanity. More or less, the Christian is brought under this influence; his joys are marred; his peace is discomposed; his affections wander; his life is a life of vanity and vexation.

Not willingly. Not voluntarily. It is not a matter of choice. It is not that which is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be delivered. This describes substantially the same condition as Rom 7:15-24.

But by reason. By him, (δια). It is the appointment of God, who has chosen to place his people in this condition; and who for wise purposes retains them in it.

Who hath subjected the same. Who has appointed his people to this condition. It is his wise arrangement. Here we may observe,

(1.) that the instinctive feelings of Christians lead them to desire a purer and a happier world, Php 1:23.

(2.) That it is not what they desire, to be subjected to the toils of this life, and to the temptations and vanities of this world. They sigh for deliverance.

(3.) Their lot in Life; their being subjected to this state of vanity, is the arrangement of God. Why it is, he has not seen fit to inform us fully. He might have taken his people at once to heaven as soon as they are converted. But though we know not all the reasons why they are continued here in this state of vanity, we can see some of them. (a) Christians are subjected to this state to do good to their fellow-sinners. They remain on earth for this purpose; and this should be their leading aim.

(b) By their remaining here, the power of the gospel is shown in overcoming their sin; in meeting their temptations; in sustaining them in trial; and in thus furnishing living evidence to the world of the power and excellency of that gospel. This could not be attained if they were removed at once to heaven.

(c) It furnishes occasion for some interesting exhibitions of character--for hope, and faith, and love, and for increasing and progressive excellence.

(d) It is a proper training for heaven. It brings out the Christian character, and fits it for the skies. There may be inestimable advantages, all of which we may not see, in subjecting the Christian to a process of training in overcoming his sins, and in producing confidence in God, before he is admitted to his state of final rest.

(e) It is fit and proper that he should engage here in the service of Him who has redeemed him. He has been ransomed by the blood of Christ, and God has the highest claim on him in all the conflicts and toils, in all the labours and services, to which he may be subjected in this life. In hope. Rom 5:4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it.

Because. This is the ground of his hope, and this sustains him now. It is the purpose of God that deliverance shall be granted, and this supports the Christian amidst the trials to which he is subjected here. The hope is, that this same renewed man shah be delivered from all the toils, and cares, and sins of this state.

The creature itself. The very soul that is renewed; the ransomed man without essential change. It will be the same being, though purified; the same man, possessed of the same body and soul, though freed from all the corruptions of humanity, and elevated above all the degradations of the present condition. The idea is everywhere presented, that the identical person shall be admitted to heaven without essential change, 1Cor 15:35-38,42-44. That this is the hope of all Christians, see 2Pet 3:13.

From the bondage of corruption. This does not differ materially from "vanity," Rom 8:20. It implies that this state is not a willing state, or not a condition of choice, but is one of bondage or servitude, (see Rom 7:15-24) and that it is a corrupt, imperfect, perishing condition. It is one that leads to sin, and temptation, and conflict, and anxiety. It is a condition often which destroys the peace, mars the happiness, dims the hope, enfeebles the faith, and weakens the love of Christians;and this is called the bondage of corruption. It is also one in which temporal death has dominion, and in the bondage of which believers as well as unbelievers shall be held. Yet from all this bondage the children of God shall be delivered.

The glorious liberty. Greek, The freedom of the glory of the children of God. This is,

(1.) liberty. It is freedom from the bondage under which the Christian groans. It will be freedom from sin; from corruption; from evil desires; from calamity; from death. The highest freedom in the universe is that which is enjoyed in heaven, where the redeemed are under the sovereignty and government of their King, but where they do that, and that only, which they desire. All is slavery but the service of God; all is bondage but that law which accords with the supreme wish of the soul, and where commands accord with the perfect desires of the heart.

(2.) This is glorious liberty. It is encompassed with majesty; attended with honour; crowned with splendour. The heavenly world is often described as a state of glory. Rom 2:10.

Of the children of God. That the children of God shall enjoy.

(e) "Because the creature" 2Pet 3:13

For we know.The sentiment of this verse is designed as an illustration of what had just been said.

That the whole creation. Margin, "every creature." This expression has been commonly understood as meaning the same as "the creature" in Rom 8:20,21. But I understand it as having a different signification; and as being used in the natural and usual signification of the word creature, or creation. It refers, as I suppose, to the whole animate creation; to all living beings; to the state of all created things here, as in a condition of pain and disorder, and groaning and death. Everything which we see; every creature which lives, is thus subjected to a state of servitude, pain, vanity, and death. The reasons for supposing that this is the true interpretation are,

(1.) That the apostle expressly speaks of "the whole creation," of every creature, qualifying the phrase by the expression "we know," as if he was drawing an illustration from a well-understood, universal fact.

(2.) This interpretation makes consistent sense, and makes the verse have a direct bearing on the argument. It is just an argument from analogy, he had (Rom 8:20,21) said that the condition of a Christian was one of bondage and servitude. It was an imperfect, humiliating state; one attended with pain, sorrow, and death. This might be regarded as a melancholy description; and the question might arise, why was not the Christian at once delivered from this? The answer is in this verse. It is just the condition of everything. It is the manifest principle on which God governs the world. The whole creation is in just this condition; and we are not to be surprised, therefore, if it is the condition of the believer. It is a part of the universal system of things; it accords with everything we see; and we are not to be surprised that the church exists on the same principle of administration-- in a state of bondage, imperfection, sorrow, and sighing for deliverance.

Groaneth. Greek, Groans together. All is united in a condition of sorrow. The expression denotes mutual and universal grief. It is one wide and loud lamentation, in which a dying world unites; and in which it has united "until now."

And travaileth in pain together. This expression properly denotes the extreme pain of parturition. It also denotes any intense agony, or extreme suffering; and it means here that the condition of all things has been that of intense, united, and continued suffering; in other words, that we are in a world of misery and death. This has been united; all have partaken of it: it has been intense; all endure much: it has been unremitted; every age has experienced the repetition of the same thing.

Until now. Till the time when the apostle wrote. It is equally true of the time since he wrote. It has been the characteristic of every age. It is remarkable that the apostle does not here say of "the whole creation," that it had any hope of deliverance; an additional consideration that shows that the interpretation above suggested is correct, Rom 8:20,21,23. Of the sighing and suffering universe he says nothing with respect to its future state. He does not say that the suffering brutal creation shall be compensated, or shall be restored or raised up. He simply adverts to the fact that it suffers, as an illustration that the condition of the Christian is not singular and peculiar. The Scriptures say nothing of the future condition of the brutal creation.

(1) "the whole creation" or, "every creature"

And not only they. Not only the creation in general.

But ourselves also. Christians.

Which have the first-fruits of the Spirit. The word used (απαρχην) denotes, properly, the first-fruits of the harvest; the portion that was first collected and consecrated to God as an offering of gratitude, De 26:2, Ex 23:9, Nu 18:12. Hence the word means that which is first in order of time. Here it means, as I suppose, that the Christians of whom Paul was speaking had partaken of the first influences of the Spirit, or had been among the first partakers of his influences in converting sinners. The Spirit had been sent down to attend the preaching of the gospel, and they were among the first who had partaken of those influences. Some, however, have understood the word to mean a pledge, or earnest, or foretaste of joys to come. This idea has been attached to the word because the first-fruits of the harvest were a pledge of the harvest, an evidence that it was ripe, etc. But the word does not seem to be used in this sense in the New Testament. The only places where it occurs are the following: Rom 8:23, 11:16; Rom 16:5, 1Cor 15:20,23, 16:15, Jas 1:18, Rev 14:4.

Groan within ourselves. We sigh for deliverance. The expression denotes strong internal desire; the deep anguish of spirit when the heart is oppressed with anguish, and earnestly wishes for succour.

Waiting for the adoption. Waiting for the full blessings of the adoption. Christians are adopted when they are converted, (Rom 8:15) but they have not been yet admitted to the full privileges of their adoption into the family of God. Their adoption when they are converted is secret, and may at the time be unknown to the world. The fulness of the adoption, their complete admission to the privileges of the sons of God, shall be in the day of judgment, in the presence of the universe, and amidst the glories of the final con- summation of all things. This adoption is not different from the first, but is the completion of the act of grace when a sinner is received into the family of God.

The redemption of the body. The complete recovery of the body from death and corruption. The particular and striking act of the adoption in the day of judgment will be the raising up of the body from the grave, and rendering it immortal and eternally blessed. The particular effects of the adoption in this world are on the soul. The completion of it on the last day will be seen particularly in the body; and thus the entire man shall be admitted into the favour of God, and restored from all his sins and all the evil consequences of the fall. The apostle here speaks the language of every Christian. The Christian has joys which the world does not know; but he has also sorrows; he sighs over his corruption; he is in the midst of calamity; he is going to the grave; and he looks forward to that complete deliverance, and to that elevated state, when, in the presence of an assembled universe, he shall be acknowledged as a child of God. This elevated privilege gives to Christianity its high value; and the hope of being acknowledged in the presence of the universe as the child of God--the hope of the poorest and the humblest believer--is of infinitely more value than the prospect of the most princely inheritance, or of the brightest crown that a monarch ever wore.

(b) "first fruits of the Spirit" Eph 1:14 (c) "groan within ourselves" 2Cor 5:2,4 (d) "redemption of our body" Lk 21:28

For we are saved by hope. It cannot be said that hope is the instrument or condition of salvation. Most commentators have understood this as meaning that we have as yet attained salvation only in hope; that we have arrived only to a condition in which we hope for future glory; and that we are in an attitude of waiting for the future state of adoption. But perhaps the word saved may mean here simply, we are kept, preserved, sustained in our trials, by hope. Our trials axe so great that nothing but the prospect of future deliverance would uphold us; and the prospect is sufficient to enable us to bear them with patience. This is the proper meaning of the word save; and it is often thus used in the New Testament. See Mt 8:25, 16:25, Mk 3:4, 8:3,5. The Syriac renders this, "For by hope we live." The Arabic, "We are preserved by hope." Hope thus sustains the soul in the midst of trials, and enables it to bear them without a murmur.

But hope that is seen. Hope is a complex emotion, made up of an earnest desire, and an expectation of obtaining an object. It has reference, therefore, to that which is at present unseen. But when the object is seen, and is in our possession, it cannot be said to be an object of hope. The word hope here means the object of hope, the thing hoped for.

What a man seeth. The word seeth is used here in the sense of possessing, or enjoying. What a man already possesses he cannot be said to hope for.

Why. How. What a man actually possesses, how can he look forward to it with anticipation ?

(e) "hope for" 2Cor 5:7

But if we hope, etc. The effect here stated is one which exists everywhere. Where there is a strong desire for an object, and a corresponding expectation of obtaining it--which constitutes true hope--then we can wait for it with patience. Where there is a strong desire without a corresponding expectation of obtaining it, there is impatience. As the Christian has a strong desire of future glory, and as he has an expectation of obtaining it just in proportion to that desire, it follows that he may bear trials and persecutions patiently in the hope of his future deliverance. Compared with our future glory, our present sufferings are light, and but for a moment, 2Cor 4:17. In the hope of that blessed eternity which is before him, the Christian can endure the severest trial, and bear the intensest pain without a murmur.

Likewise the Spirit. This introduces a new source of consolation and support, that which is derived from the Spirit. It is a continuation of the argument of the apostle, to show the sustaining power of the Christian religion. The "Spirit" here undoubtedly refers to the Holy Spirit, who dwells in us, and who strengthens us.

Helpeth. This word properly means, to sustain with us; to aid us in supporting. It is applied usually to those who unite in supporting or carrying a burden. The meaning may be thus expressed: "he greatly assists or aids us."

Our infirmities. Assists us in our infirmities, or aids us to bear them. The word infirmities refers to the weaknesses to which we are subject, and to our various trials in this life. The Spirit helps us in this,

(1.) by giving us strength to bear them;

(2.) by exciting us to make efforts to sustain them;

(3.) by ministering to us consolations, and truths, and views of our Christian privileges, that enable us to endure our trials.

For we know not, etc. This is a specification of the aid which the Holy Spirit renders us. The reasons why Christians do not know what to pray for may be,

(1.) that they do not know what would be really best for them.

(2.) They do not know what God might be willing to grant them.

(3.) They are to a great extent ignorant of the character of God, the reason of his dealings, the principles of his government, and their own real wants.

(4.) They are often in real, deep perplexity. They are encompassed with trials, exposed to temptations, feeble by disease, and subject to calamities. In these circumstances, ff left alone, they would neither be able to bear theft trials, nor know what to ask at the hand of God.

But the Spirit itself. The Holy Spirit, Rom 8:9-11.

Maketh intercession. The word here used--(υπερεντυγχανει)----occurs nowhere else in the New Testament. The word--(εντυγχανω)--however, is used several times. It means, properly, to be present with any one for the purpose of aiding, as an advocate does in a court of justice; hence to intercede for any one, or to aid or assist in any manner. In this place it simply means that the Holy Spirit greatly assists or aids us; not by praying for us, but in our prayers and infirmities.

With groanings. With sighs, or that deep feeling and intense anxiety which exists in the oppressed and burdened heart of the Christian.

Which cannot be uttered. Or rather, perhaps, which is not uttered: those emotions which are too deep for utterance, or for expression in articulate language. This does not mean that the Spirit produces these groanings; but that in these deep-felt emotions, when the soul is oppressed and overwhelmed, he lends us his assistance and sustains us. The phrase may be thus translated: "The Spirit greatly aids or supports us in those deep emotions, those intense feelings, those inward sighs, which cannot be expressed in language, but which he enables us to bear, and which are understood by Him that searcheth the hearts."

(f) "the Spirit" Zech 12:10

And he that searcheth the hearts. God. To search the heart is one of his attributes which cannot be communicated to a creature, Jer 17:10.

Knoweth what is the mind of the Spirit. Knows the desires which the Holy Spirit excites and produces in the heart. He does not need that those deep emotions should be expressed in words; he does not need the eloquence of language to induce him to hear; but he sees the anxious feelings of the soul, and is ready to aid and to bless.

Maketh intercession for the saints. Aids and directs Christians.

According to the will of God. Greek, "According to God." It is according to his will in the following respects:

(1.) The Spirit is given according to his will. It is his gracious purpose to grant his aid to all who truly love him.

(2.) The desires which he excites in the heart of the Christian are those which are according to his will; they are such as God wishes to exist --the contrite, humble, and penitent pleading of sinners for mercy.

(3.) He superintends and guards Christians in their prayers. It is not meant that they are infallible, or that they never make an improper petition, or have an improper desire; but that he has a general superintendence over their minds, and that so far as they will yield themselves to his direction, they shall not be led into error. That man is most safe who yields himself most entirely to the influence of the Holy Spirit. And the doctrine here stated is one that is full of consolation to the Christian. We are poor, and needy, and ignorant, and blind; we are the creatures of a day, and are crushed before the moth. But in the midst of our feebleness, we may look to God for the aid of his Spirit, and rejoice in his presence, and in his power to sustain us in our sighings, and to guide us in our wanderings.

(g) "he that searcheth" Jer 17:10, Rev 2:23 (1) "because" or, "that" (h) "according to" 1Jn 5:14

And we know. This verse introduces another source of consolation and support, drawn from the fact that all things are under the direction or an infinitely wise Being, who has purposed the salvation of the Christian, and who has so appointed all things that they shall contribute to it.

All things. All our afflictions and trials; all the persecutions and calamities to which we are exposed. Though they are numerous and long-continued, yet they are among the means that are appointed for our welfare.

Work together for good. They shall co-operate; they shall mutually contribute to our good. They take off our affections from this world; they teach us the truth about our frail, transitory, and dying condition; they lead us to look to God for support, and to heaven for a final home; and they produce a subdued spirit, a humble temper, a patient, tender, and kind disposition. This has been the experience of all saints; and at the end of life they have been able to say it was good for them to be afflicted, Ps 119:67,71, Jer 31:18,19, Heb 12:11.

For good. For our real welfare; for the promotion of true piety, peace, and happiness in our hearts.

To them that love God. This is a characteristic of true piety. To them, afflictions are a blessing; to others, they often prove otherwise. On others they are sent as chastisements; and they produce murmuring, instead of peace; rebellion, instead of submission; and anger, impatience, and hatred, instead of calmness, patience, and love. The Christian is made a better man by receiving afflictions as they should be received, and by desiring that they should accomplish the purpose for which they are sent; the sinner is made more hardened by resisting them, and refusing to submit to their obvious intention and design.

To them who are the called. Christians are often represented as called of God. The word (κλητοις) is sometimes used to denote an external invitation, offer, or calling, Mt 20:16, 22:14. But excepting in these places, it is used in the New Testament to denote those who had accepted the call, and were true Christians, Rom 1:6,7, 1Cor 1:2,24, Rev 17:14. It is evidently used in this sense here--to denote those who were true Christians. The connexion, as well as the usual meaning of the word, requires us thus to understand it. Christians are said to be called because God has invited them to be saved, and has sent into their hearts such an influence as to make the call effectual to their salvation. In this way their salvation is to be traced entirely to God.

According to his purpose. The word here rendered purpose (προθεσιν) means, properly, a proposition, or a laying down anything in view of others; and is thus applied to the bread that was laid on the table of shew-bread, Mt 12:4, Mk 2:26, Lk 6:4. Hence it means, when applied to the mind, a plan or purpose of mind. It implies that God had a plan, or purpose, or intention, in regard to all who became Christians. They are not saved by chance or hap-hazard. God does not convert men without design; and his designs are not new, but are eternal. What he does, he always meant to do. What it is right for him to do, it was right always to intend to do. What God always meant to do, is his purpose or plan. That he has such a purpose, in regard to the salvation of his people, is often affirmed, Rom 9:11, Eph 1:11, 3:11, 2Ti 1:9, Jer 31:3. This purpose of saving his people is

(1.) one over which a creature can have no control; it is according to the counsel of his own will, Eph 1:11.

(2.) It is without any merit on the part of the sinner--a purpose to save him by grace, 2Ti 1:9.

(3.) It is eternal, Eph 3:11.

(4.) It is such as should excite lively gratitude in all who have been inclined by the grace of God to accept the offers of eternal life. They owe it to the mere mercy of God, and they should acknowledge him as the fountain and source of all their hopes of heaven.

For whom he did foreknow. The word used here (προεγνω) has been the subject of almost endless disputes in regard to its meaning in this place. The literal meaning of the word cannot be a matter of dispute. It denotes, properly, to know beforehand; to be acquainted with future events. But whether it means here simply to know that certain persons would become Christians, or to ordain and constitute them to be Christians, and to be saved, has been a subject of almost endless discussion. Without entering at large into an investigation of the word, perhaps the following remarks may throw light on it.

(1.) It does not here have reference to all the human family; for all are not, and have not been, conformed to the image of his Son. It has reference, therefore, only to those who would become Christians, and be saved.

(2.) It implies certain knowledge. It was certainly foreseen, in some way, that they would believe, and be saved. There is nothing, therefore, in regard to them that is contingent, or subject to doubt in the Divine Mind, since it was certainly foreknown.

(3.) The event which was thus foreknown must have been, for some cause, certain and fixed; since an uncertain event could not be possibly foreknown. To talk of foreknowing a contingent event--that is, of foreknowing an event as certain which may or may not exist--is an absurdity.

(4.) In what way such an event became certain is not determined by the use of this word. But it must have been somehow in connexion with a Divine appointment or arrangement, since in no other way can it be conceived to be certain. While the word used here, therefore, does not of necessity mean to decree, yet its use supposes that there was a purpose or plan; and the phrase is an explanation of what the apostle had just said, that it was according to the purpose of God that they were called. This passage does not affirm why, or how,or on what grounds God foreknew that some of the human family would be saved. It simply affirms the fact; and the mode in which those who will believe were designated must be determined from other sources. This passage simply teaches that he knew them; that his eye was fixed on them; that he regarded them as to be conformed to his Son; and that, thus knowing them, he designated them to eternal life. The Syriac renders it in accordance with this interpretation: "And from the beginning he knew them, and sealed them with the image of his Son,' etc. As, however, none would believe but by the influences of his Spirit, it follows that they were not foreknown on account of any faith which they would themselves exercise, or any good works which they would themselves perform, but according to the purpose or plan of God himself.

He also did predestinate. See the meaning of the original of this word explained Rom 1:4. Acts 4:28, and 1Cor 2:7. In these places the word evidently means to determine, purpose, or decree beforehand; and it must have this meaning here. No other idea could be consistent with the proper meaning of the word, or be intelligible. It is clear, also, that it does not refer to external privileges, but to real conversion and piety: since that to which they were predestinated was not the external privilege of the gospel, but conformity to his Son, and salvation. See Rom 8:30. No passage could possibly teach in stronger language that it was God's purpose to save those who will be saved. Eph 1:5, "Having predestinated us unto the adoption of children by Jesus Christ unto himself." Eph 1:11, "Being predestinated according to the purpose of Him who worketh all things after the counsel of his own will."

To be conformed to the image of his Son. To resemble his Son; to be of like form with the image of his Son. We may learn here,

(1.) that God does not determine to save men, whatever their character may be. The decree is not to save them in their sins, or whether they be sinful or holy. But it has primary respect to their character. It is that they should be holy; and, as a consequence of this, that they should be saved.

(2.) The only evidence which we can have that we are the subjects of his gracious purpose is, that we are in fact conformed to the Lord Jesus Christ. For this was the design of the decree. This is the only satisfactory proof of piety; and by this alone can we determine that we are interested in his gracious plan of saving men.

That he might be the first-born. The first-born among the Hebrews had many peculiar privileges. The idea here is,

(1.) that Christ might be preeminent as the model and exemplar; that he might be clothed with peculiar honours, and be so regarded in his church; and yet,

(2,) that he might still sustain a fraternal relation to them; that he might be one in the same great family of God, where all are sons. Comp. Heb 2:12-14.

Many brethren. Not a few. The purpose of God is that many of the human family shall be saved.

Moreover, etc. In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, the apostle states the connexion between that predestination and their certain salvation. The one implied the other.

Whom he did predestinate. All whom he did predestinate.

Them he also called. Called by his Spirit to become Christians. He called, not merely by an external invitation, but in such a way as that they in fact were justified. This cannot refer simply to an external call of the gospel, since those who are here said to be called are said also to be justified and glorified. The meaning is, that there is a certain connexion between the predestination and the call, which will be manifested in due time. The connexion is so certain that the one infallibly secures the other.

He justified. Rom 3:24. Not that he justified them from eternity, for this was not true; and if it were, it would also follow that he glorified them from eternity, which would be an absurdity. It means that there is a regular sequence of events--the predestination precedes and secures the calling, and the calling precedes and secures the justification. The one is connected in the purpose of God with the other; and the one, in fact, does not take place without the other. The purpose was in eternity; the calling and justifying in time.

Them he also glorified. This refers probably to heaven. It means that there is a connexion between justification and glory. The one does not exist without the other in its own proper time; as the calling does not subsist without the act of justification. This proves, therefore, the doctrine of the perseverance of the saints. There is a connexion infallible and everexisting between the predestination and the final salvation. They who are subjects of the one are partakers of the other. That this is the sense is clear,

(1.) because it is the natural and obvious meaning of the passage;

(2.) because this only would meet the design of the argument of the apostle. For how would it be a source of consolation to say to them, that whom God foreknew he predestinated, and whom he predestinated he called, and whom he called he justified, and whom he justified might fall away and be lost for ever?

(l) "called" Heb 9:15 (m) "justified" 1Cor 6:11 (n) "glorified" Jn 17:22

What shall we then say, etc. What fairly follows from the facts stated? or what conclusion shall we draw in regard to the power of the Christian religion to support us in our trials from the considerations which have been stated? What the influence is he proceeds to state.

If God be for us. Be on our side, or is our friend, as he has shown himself to be by adopting us, (Rom 8:15) by granting to us his Spirit, (Rom 8:16,17,26,27) and by his gracious purpose to save us, (Rom 8:29,30.)

Who can be against us? Who can injure or destroy us? Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and he can defend and save us. See Ps 118:6, "The Lord is on my side, I will not fear what man can do unto me." The proposition advanced in this verse Paul proceeds to illustrate by various specifications, which continue to the end of the chapter.

(n) "If God" Ps 118:6

He that spared not. Who did not retain, or keep from suffering and death.

His own Son. Who thus gave the highest proof of love that a father could give, and the highest demonstration of his willingness to do good to those for whom he gave him.

But delivered him up. Gave him into the hands of men, and to a cruel death. Acts 2:23.

For us all. For all Christians. The connexion requires that this expression should be understood here with this limitation. The argument for the security of all Christians is here derived from the fact, that God had shown them equal love in giving his Son for them. It was not merely for the apostles; not only for the rich, and the great; but for the most humble and obscure of the flock of Christ. For them he endured as severe pangs, and expressed as much love, as for the rich and the great that shall be redeemed. The most humble and obscure believer may derive consolation from the fact that Christ died for him, and that God has expressed the highest love for him which we can conceive to be possible.

How shall he not. His giving his Son is a proof that he will give to us all things that we need. The argument is from the greater to the less. He that has given the greater gift will not withhold the less.

All things. All things that may be needful for our welfare. These things he will give freely; without money and without price. His first great gift, that of his Son, was a free gift; and all others that we may need will be given in a similar manner. It is not by money, nor by our merit, but it is by the mere mercy of God; so that from the beginning to the end of the work it is all of grace. We see here

(1.) the privilege of being a Christian. He has the friendship of God; has been favoured with the highest proofs of Divine love; and has assurance that he shall receive all that he needs.

(2.) He has evidence that God will continue to be his friend. He that has given his Son to die for his people will not withdraw the lesser mercies that may be necessary to secure their salvation. The argument of the apostle here, therefore, is one that strongly shows that God will not forsake his children, but will keep them to eternal life.

(p) "spared not" Rom 5:6-10

Verse 33. Who shall lay any thing to the charge? This expression is taken from courts of law, and means, who shall accuse, or condemn, or so charge with crime before the tribunal of God as to cause their condemnation?

God's elect. His chosen people. Those who have been chosen according to his eternal purpose. Rom 8:28. As they are the chosen of God, they are dear to him; and as he purposed to save them, he will do it in such a way as that none can bring against them a charge that would condemn them.

It is God that justifieth. That is, who has pardoned them, and admitted them to his favour; and pronounced them just in his sight. Rom 1:17; Rom 3:24. It would be absurd to suppose that he would again condemn them. The fact that he has justified them is, therefore, a strong proof that they will be saved. This may be read with much force as a question, "Who shall lay any thing to the charge of God's elect? Shall God who justifieth " The Greek will bear either mode of rendering. The passage implies that there would be a high degree of absurdity in supposing that the same Being would both justify and condemn the same individual. The Christian, therefore, is secure.

(q) "Who shall lay" Isa 1:8,9 (r) "It is God" Rev 12:10,11

Who is he that condemneth? Who shall pass sentence of condemnation, and consign to perdition? The office of passing sentence of condemnation on men shall pertain to Christ, the Judge of quick and dead, and the apostle proceeds to say that it was certain that he would not condemn the elect of God. They were therefore secure,

It is Christ that died. Or, as it may be rendered, "Shall Christ, who has died, condemn them?" The argument here is, that as Christ died to save them, and not to destroy them, he will not condemn them. His death for them is a security that he will not condemn them. As he died to save them, and as they have actually embraced his salvation, there is the highest security that he will not condemn them. This is the first argument for their security from the death of Christ.

Yea rather, that is risen again. This is a second consideration for their security from his work. He rose for their justification, Rom 4:25 and as this was the object which he had in view, it follows that he will not condemn them.

Who is even at the right hand of God. Invested with power, and dignity, and authority in heaven. This is a third consideration to show that Christ will not condemn us, and that Christians are secure. He is clothed with power; he is exalted to honour; he is placed at the head of all things. And this solemn enthronement and investiture with power over the universe, is with express reference to the salvation of his church and people, Mt 28:18,19, Jn 17:2, Eph 1:20-23. The Christian is, therefore, under the protection of Christ, and is secure from being condemned by him.

Who also maketh intercession for us. Rom 8:26. Who pleads our cause; who aids and assists us; who presents our interests before the mercy-seat in the heavens, for this purpose he ascended to heaven, Heb 7:25. This is the fourth consideration which the apostle urges for the security of Christians drawn from the work of Christ. By all these, he argues their complete security from being subject to condemnation by him who shall pronounce the doom of all mankind, and therefore their complete safety in the day of judgment. Having the Judge of all for our friend, we are safe.

Who shall separate us. That is, finally or entirely separate us. This is a new argument of the apostle, showing his strong confidence in the safety of the Christian.

From the love of Christ. This expression is ambiguous; and may mean either our love to Christ, or his love to us. I understand it in the former sense, and suppose it means, "Who shall cause us to cease to love the Saviour?" In other words, the love which Christians have for their Redeemer is so strong, that it will surmount and survive all opposition and all trials. The reason for so understanding the expression is, that it is not conceivable how afflictions, etc., should have any tendency to alienate Christ's love from us; but the supposed tendency to alienate our love from him might be very strong. They are endured in his cause. They are caused, in a good degree, by professed attachment to him. The persecutions and trials to which Christians are exposed on account of their professed attachment to him, might be supposed to make them weary of a service that involved so many trials. But no, says the apostle. Our love for him is so strong that we are willing to bear all; and nothing that these foes of our peace can do, can alienate us from him and from his cause. The argument, therefore, is drawn from the strong love of a Christian to his Saviour; and from the assurance that nothing would be able to separate him from that love.

Shall tribulation. (θλιψις) Rom 2:9. The word properly refers to pressure from without; affliction arising from external causes. It means however, not unfrequently, trial of any kind.

Or distress. (στενοχωρια). This word properly means, narrowness of place; and then, great anxiety and distress of mind, such as arises when a man does not know where to turn himself, or what to do for relief. It refers, therefore, to distress or anxiety of mind--such as the early Christians were often subject to from their trials and persecutions. 2Cor 7:5, "Without were fightings, within were fears." Rom 2:9.

Or persecution. Mt 5:11. To these the early Christians were constantly exposed.

Or famine. To this they were also exposed as the natural result of being driven from home, and of being often compelled to wander amidst strangers, and in deserts and desolate places.

Or peril. Danger of any kind.

Or sword. The sword of persecution; the danger of their lives to which they were constantly exposed. As all these things happened to them in consequence of their professed attachment to Christ, it might be supposed that they would tend to alienate their minds from him. But the apostle was assured that they had not this power, but that their love to the Saviour was so strong as to overcome all, and to bind them unalterably to his cause in the midst of the deepest trials. The fact is, that the more painful the trials to which they are exposed on his account, the more strong and unwavering is their love to him, and their confidence in his ability to save.

As it is written. Ps 44:22. This passage the apostle quotes not as having originally reference to Christians, but as aptly descriptive of their condition. The condition of saints in the time of the psalmist was similar to that of Christians in the time of Paul. The same language would express both.

For thy sake. In thy cause; or on account of attachment to thee.

we are killed. We are subject to, or exposed to death. We endure suffering equivalent to dying. Comp. 1Cor 4:9, "God hath set forth us the apostles last, as it were appointed to death."

All the day long. Continually; constantly. There is no intermission to our danger, and to our exposure to death.

We are accounted. We are reckoned; we are regarded, or dealt with. That is, our enemies judge that we ought to die, and deem us the appropriate subjects of slaughter, with as little concern or remorse as the lives of sheep are taken.

(s) "For thy sake" Ps 44:22, 1Cor 15:30,31

Nay. But. Notwithstanding our severe pressures and trials.

In all these things. In the very midst of them; while we are enduring them, we are able to triumph. Comp. 1Cor 15:57.

We are more than conquerors. We gain the victory. That is, they have not power to, subdue us; to alienate our love and confi- dence; to produce apostasy. We are the victors, not they. Our faith is not destroyed; our love is not diminished; our hope is not blasted. But it is not simple victory; it is not mere life, and continuance of what we had before; it is more than simple triumph; it augments our faith, increases our strength, expands our love to Christ. The word used here is a strong, emphatic expression, such as the apostle Paul often employs, (comp. 2Cor 4:17) and which is used with great force and appropriateness here.

Through him, etc. Not by their own strength or power. It was by the might of the Saviour, and by his power pledged to them, and confirmed by the love evinced when he gave himself for them. Comp. Php 4:13, "I can do all things through Christ which strengtheneth me."

(t) "in all these things" 1Cor 15:57 (u) "through him" Jude 1:24

For I am persuaded. I have a strong and unwavering confidence. Latin Vulgate, "I am certain." The expression here implies unwavering certainty.

Neither death. Neither the fear of death, nor all the pains and tortures of the dying scene, even in the most painful trials of persecution; death in no form.

Nor life. Nor the hope of life; the love of life; the offer of life made to us by our persecutors, on condition of abjuring our Christian faith. The words evidently refer to times of persecution; and it was not uncommon for persecutors to offer life to Christians, on condition of their renouncing attachment to the Saviour, and offering sacrifice to idols. All that was demanded in the times of persecution under the Roman emperors was, that they should throw a few grams of incense on the altar of a heathen god, as expressive of homage to the idol. But even this they would not do. The hope of life on so very easy terms would not, could not, alienate them from the love of Christ.

Nor angels. It seems to be apparent that good angels cannot be intended here. The apostle was saying that nothing would separate Christians from the love of Christ. Of course, it would be implied that the things which he specifies might be supposed to have some power or tendency to do it. But it is not conceivable that good angels, who are "sent forth to minister for them who shall be heirs of salvation," (Heb 1:14) should seek to alienate the minds of Christians from the Saviour, or that their influence should have any such tendency. It seems to be clear, therefore, that he refers to the designs and temptations of evil spirits. The word angels is applied to evil spirits in Mt 25:41, 1Cor 6:3.

Nor principalities, (αρχαι). This word usually refers to magistrates and civil rulers. But it is also applied to evil angels, as having dominion over men. Eph 6:12, "For we wrestle against--principalities." Col 2:15, "And having spoiled principalities." 1Cor 15:24, "When he shall have put down rule," Greek, (αρχην). Some have supposed that it refers here to magistrates, and those in authority, who persecuted Christians; but the connexion of the word with angels seems to require us to understand it of evil spirits.

Nor powers. This word (δυναμεις) is often applied to magistrates; but it is also applied to evil spirits that have dominion over men, 1Cor 15:24. The ancient rabbins also give the name powers to evil angels. (Schleusner.) There can be no doubt that the Jews were accustomed to divide the angels of heaven into various ranks and orders, traces of which custom we find often in the Scriptures. And there is also reason to suppose that they made such a division with reference to evil angels, regarding Satan as their leader, and other evil spirits, divided into various ranks, as subordinate to him. See Mt 25:41, Eph 6:12 Col 2:15. To such a division there is probably reference here; and the meaning is, that no order of evil angels, however powerful, artful, or numerous, would be able to alienate the hearts of Christians from their Redeemer.

Nor things present. Calamities and persecutions to which we are now subject.

Nor things to come. Trials to which we may be yet exposed. It evinced strong confidence to say that no possible trials should be sufficient to destroy their love for Christ.

Nor height. This has been variously understood. Some have regarded it as referring to evil spirits in the air; others, to high and lofty speculations in doctrine; others, to heaven--to all that is in heaven. I regard it here as synonymous with prosperity, honour, elevation in this life. The meaning is, that no possible circumstances in which Christians could be placed, though surrounded with wealth, honour, splendour, and though elevated to rank and office, could alienate them from the love of Christ. The tendency of these things to alienate the mind, to engross the affections, and to occupy the time, all know; but the apostle says that even these would not be sufficient to withdraw their strong love from the Lord Jesus Christ.

Nor depth. Nor the lowest circumstances of depression, poverty, contempt, and want; the very lowest rank of life.

Nor any other creature. Nor any other created thing; any other thing in the universe; anything that can occur. This expresses the most unwavering confidence that all who were Christians would certainly continue to love the Lord Jesus, and be saved.

Shall be able. Shall have power to do it. The love to Christ is stronger than any influence which they can exert on the mind.

The love of God. The love which we have to God.

Which is in Christ Jesus. Which is produced and secured by his work. Of which he is the bond, the connecting link. It was caused by his mediation; it is secured by his influence; it is in and through him, and him alone, that men love God. There is no true love of God which is not produced by the work of Christ. There is no man who truly loves the Father, who does not do it in and by the Son.

SUMMARY OF CHAPTER 8

Perhaps there is no chapter in the Bible on the whole so interesting and consoling to the Christian as this; and there certainly is not to be found anywhere a specimen of more elevated, animated, and lofty eloquence and argumentation. We may remark in view of it,

(1.) that it is the highest honour that can be conferred on mortal man to be a Christian.

(2.) Our trials in this life are scarcely worth regarding in comparison with our future glory.

(3.) Calamities should be borne without a murmur; nay, without a sigh.

(4.) The Christian has every possible security for his safety. The purposes of God, the work of Christ, the aid of the Holy Ghost, and the tendency of all events under the direction of his Father and Friend, conspire to secure his welfare and salvation.

(5.) With what thankfulness, then, should we approach the God of mercy. In the gospel we have a blessed and cheering hope, which nothing else can produce, and which nothing can destroy. Safe in the hands of God our Redeemer, we may commit our way to him, whether it lead through persecutions, or trials, or sickness, or a martyr's grave; and triumphantly we may wait until the day of our complete adoption--the entire redemption of soul and body --shall fully come.

Observe here, 1. The apostle doth not say, there is no corruption in them that are in Christ Jesus, but there is no condemnation to them. Perfection in holiness is the saint's aim in this life, his attainment only in the next.

2. He doth not say, there is no correction belongs to them, but no condemnation; corrected they may be, condemned they never shall be; yea, they are therefore corrected, that they may never be condemned.

3. The apostle doth not say, there is nothing that deserves condemnation, nothing damnable in them,; but not actual condemnation belonging to them.

4. He doth not say, there is no condemnation to this or that particular believer, to himself, and such as had attained to the like measures and degrees of grace with himself; but he extends the privilege to all believers indefinitely, There is no condemnation to them; that is, to any of them that are in Christ Jesus.

5. He says not, there shall be no condemnation to them that are in Christ Jesus, but there is now none: he hath everlasting life, and is already passed from death to life.

6. Our apostle doth not say, there are not many condemnations belonging to them, but not any: dzeey, not one either from law or gospel; for the gospel has its condemnatory sentence as well as the law; yea, the highest and sorest condemnation is that which the gospel denounces, This is the condemnation, that light, &c. Joh 3:19.

Learn hence, 1. That it is a great felicity and happiness, not to be obnoxious to condemnation.

2. That this felicity and happiness is the portion of all those, and only those, that are in Christ Jesus; not by external federation, and visible profession only, but by virtue of a personal implantation into him by faith.

Learn, 3. That such as are thus in Jesus Christ, obey not the inclinations of corrupt nature, but the holy motions of the blessed Spirit of God.

Learn, 4. That a uniform and constant course of holy walking in the paths of sincere obedience, is both the indubitable mark and character, and also the indispensable duty and obligation, of all such as are freed by Christ from condemnation.

If by the law of the Spirit of life in Christ Jesus, be meant the doctrine of the gospel, which is called the ministration of the Spirit, then the note is, that the gospel or new covenant is a law, that it is the law of the Spirit in Christ Jesus, and that it sets the sincere Christian at liberty from the slavery of sin, and the condemning power of the law.

If by the law of the Spirit of life be understood a real and vital principle of regenerating grace, working a new and heavenly life in the soul with great power and efficacy; thence we learn,

1. That the holy and blessed Spirit of God is a spirit of life.

1. Essentially and formally in himself; as the Father hath life in himself, so the Spriit hath life in himself also.

And, 2. effectively or casually, with respect to us. He is a quickening or life-giving Spirit, being the original spring and frontal cause of that spiritual life which is in a gracious soul.

Learn, 2. That every person, before the Spirit of life takes hold of him, is under the law of sin and death.

Learn, 3. That such as are truly regenerate, are made free from the law of sin and death.

4. That it is by the law of the Spirit of life in Christ Jesus, that any soul is made free from the law of sin and death.

That is, when mankind could by no means be freed from sin and death, God sent his one and only Son to be a sacrifice for sin, that our liberty might be fully accomplished.

Observe here, 1. The impotency and weakness of the law declared; there is something which the law cannot do, it cannot justify, it cannot save, because it requires that which the fallen creature can never perform, and cannot make reparation for what the fallen creature has done.

Learn hence, That the moral law of God, though an holy and excellent law, and designed by God for holy and excellent ends; yet having now to do with fallen man, is become weak, and altogether unable to justify and save.

Observe, 2. The reason of the law's impotency and weakness assigned: It is weak through the flesh; that is, through our corrupt and depraved natures. Its weakness doth not arise from itself; but from us; the law properly is not weak to us, but we are weak to that. The law retains it authority of commanding, but we have lost our power of obeying. No mere man, since the fall, was able perfectly to observe the law of God. None ever could keep the law of God perfectly, but the first Adam; none ever could and did keep it perfectly, but the second Adam.

Observe, 3. The way and means which the wisdom of God found out for relieving the law's impotency, and for the fallen sinner's recovery: He sent his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh.

Learn hence, 1. That Jesus Christ was God's own Son, the Son of himself, his natural Son, co-equal, co-essential, and co-eternal, with the Father, partaking of his Father's essence by an eternal and ineffiable generation.

2. That Jesus Christ was sent, and sent by God the Father: he was sent, therefore he had a being before his incarnation; for that which was not, could not be sent; he was sent by the Father, therefore he was and is a person, and a person really distinct from the Father; the one sends, and the other is sent.

Both what doth God's sending Christ imply?

Ans. His appointing and ordaining of him before all time to the work and office of a Mediator: his qualifying and fitting him in time for that great work and office; and his authoritative injunction of him to take upon him our nature, and in that nature to make satisfaction for our sin.

3. That Christ, God's own Son, was sent in the likeness of sinful flesh, not in likeness of flesh: it was real flesh that Christ assumed; but like unto sinful flesh he was dealt with and handled, treated and used, just as guilty men are; accused of gluttony, wine-bibbing, sorcery, blasphemy, and what not; arraigned, condemned, executed for an impostor, deceiver, blasphemer, and breaker of the law.

Thus, though no sinner, yet was he reputed a sinner, and appeared in the likeness of sinful flesh.

4. That the end for which Christ was sent by God, was through the sacrifice of his death to condemn sin, that is, to expiate and take away the guilt of sin, so as that it shall never be charged upon believers to their eternal condemnation. For sin he condemned sin in the flesh. Blessed be God, condemning sin is condemned by a condemned Saviour.

Our apostle here assigns another end and cause, for which God sent his Son into the world; namely, to do what the law commanded, as well as to suffer what the law threatened; perfectly to fulfil the righteousness of the law for us, which it was impossible for us to do for ourselves; for the sake of which we are accounted righteous in the sight of God.

Learn hence, 1. That our Lord Jesus Christ, being made under the law, fulfilled the law; whatsoever the law did or could demand, is fully satisfied and fulfilled by Christ.

Learn, 2. That Christ having fulfilled the law on our behalf, whatever can be required of us by way of punishment, is discharged likewise.

Learn, 3. That though the righteousness of the law be fulfilled for us by Christ, yet the gospel-righteousness must be performed by us ourselves.

Christ has answered the demands of the law for us, but will never fulfil the conditions of the gospel for us. We must repent ourselves, obey ourselves, or Christ's obedience will profit us nothing; none can safely or comfortably pretend to an interest in Christ's obedience, either active or passive, but only such who in their course are actuated and influenced by the spirit, and not by the flesh. That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit.

Observe here, 1. A difference of persons mentioned. Those that are after the flesh, and them that are after the Spirit.

2. A difference of properties belonging to these persons; the one minds the things of the flesh, the other the things of the Spirit. They mind them; that is, they relish and savour them, they lay out their thoughts about them, and let out their endeavours after them.

Learn hence, 1. That there are but two sorts of men in the world; some after the flesh, and some after the Spirit.

2. That these two different sorts of men have two different objects, which they savour and relish; namely, the things of the flesh, and the things of the Spirit.

3. That all men discover the true temper of their minds, and the complexion and disposition of their souls, by the respect which they give to either of these objects, by minding the things of the flesh, and the things of the Spirit; that is, by minding them willingly and cheerfully, resolvedly and constantly.

In the former verse we had a description of those that are carnal, and them that are spiritual. In this verse we have the end of the one, and the issue of the other; the end of the one is death, the issue of the other is spritual life, joy and peace.

Observe, 1. The end and condition of all carnally-minded persons, so remaining and still continuing, it is death; always demeritoriously, that which deserves death; and sometimes actually, it procures and hastens the sinner's death; but especially it exposeth to an endless and eternal death.

Observe, 2. The sweet fruit and joyful issue of spiritual-mindedness, it is life and peace.

1. It is life, it is eternal life initially, and it leads to eternal life ultimately. Grace is the first degree of glory, and the glory but the highest degree of grace.

2. It is peace; to be spiritually-minded, lays the foundation of peace with God, with conscience, with the world; the fruit of righteousness is peace, quietness, and assurance forever.

By the carnal mind are meant the rational powers corrupted by our sensitive appetite, or a mind enslaved by sensual lust. Such a temper of mind is opposite to, yea, enmity against God and goodness.

Learn hence, 1. That carnal persons are not better than enemies unto God: There is a perfect contrariety in their affections, inclinations, and actions, to the will of God. They are called haters of God: Not that they hate him as a Creator, but as a law giver; they hate his holiness, not his goodness.

Learn, 2. That whilst men remain carnally-minded, there is no breaking off this enmity between God and them; the carnal mind, whilst such, is not subject to the law of God, neither indeed can be: Not that this impotency and inability will excuse from guilt, because it is not a created, but a self-contracted impotency; not a natural, but a moral impotency; which arises from a perverse disposition of will, is joined with a delight in sin, and a strong aversion from the holy commands of God.

Man must thank himself, and not God for his lame hand: That he cannot be subject to the law of God, is occasioned by his natural enmity and contracted hardness of heart against God.

To be in the flesh, is not barely to have the flesh in us, but prevailing in us: to be wholly possessed by the flesh, to be drenched and drowned in sin; instead of fighting under Christ's banner against sin, to fight under the banner of corrupt nature against Christ. Such cannot please God; nay, they cannot but displease him, both in their persons and in their actions; for none can please him that are unsuitable and unlike unto him, because all liking is founded in likeness, and all complacency is correspondency.

Learn hence, That carnal men neither do, nor can please God, because not renewed by God, nor reconciled to him: Such as are in the flesh cannot please God.

Observe, He doth not say, the flesh in not in you, but ye are not in the flesh, so as to be acted and influenced, guided and governed, misled and carried away by it. Sincere and serious Christians, although they live in the flesh, yet do they not live after the flesh: But ye are in the Spirit, that is, illuminated, inclined, and enabled by the Spirit to do the will of God: And the Spirit of God dwelleth in you, as a spirit of truth to enlighten your understandings, as a Spirit of holiness to renew your will and affections, as a Spirit of love to inspire the soul with divine and unutterable desires after the favour and grace of God; and the phrase, dwelling, imports presence and propriety, fellowship and intimacy, operation and activity, residence and constancy of abode.

Observe here, 1. That the Holy Ghost is called the Spirit of Christ passively, and by way of reception, as being bestowed upon him, and received by him; also actively, and by way of collation, as being bestowed by him, and conveyed from him.

Observe, 2. That all sincere Christians have the Spirit of Christ, they have him for the blessing of conversion, they have him for the benefit of communion. He dwells in them by his sanctifying impressions, powerful assistance, quickening and comforting influences. He pours in both the oil of grace, and also the oil of joy and gladness into their hearts.

Observe, 3. There are some that have not the Spirit of Christ: Such as are carnal and sensual have not the Spirit; such as are censorious and envious have not the Spirit; such as are malicious and revengeful have not the Spirit; such as are implacable, and of an irreconcileable temper of Spirit, have not the Spirit of Christ.

Observe, 4. That all such as have not the Spirit of Christ, are none of Christ's; they have no spiritual relation to him, they have no special interest in him, and can expect no present consolation or future happiness from him: The proposition is indefinite, and without exception. If any man, prince or peasant, rich or poor, bond or free, have not the Spirit of Christ, he is none of Christ's.

If Christ be in you, that is by his Holy Spirit, the body is dead, that is, still subject to death, because of sin, which will never cease to be in us till we die; but the Spirit is life, that is, will give life to it again, because of righteousness, or of that justification which is unto life.

Learn hence, That Christ in believers is a sure pledge and earnest to them of eternal life, both in body and soul; Christ is in believers two ways,

1. Objectively, as the object is in the faculty, or the things we think of, love and delight in, are in our hearts and minds: Thus Christ is said to dwell in our hearts by faith.

2. Effectively, so Christ is in believers by his Spirit, whose gracious influences produce life in them, and likeness unto him.

Learn, 2. That the bodies of believers, in whom Christ dwells, are subject to death as well as other men's, and that because of sin, both original and actual: Sin brought mortality into their natures, death entered the world by sin, and sin goes out of the world by death; true, they are by Christ delivered from the sting, but not from the stroke of death; Their bodies are dead because of sin.

Learn, 3. That believers, though mortal, and subject to death in regard of their bodies, yet they live, and are in a state of immortality, in regard of their souls: The Spirit is life; that is, the spirit of the believer is immortal, yet not exclusively, but emphatically; not as if other men's souls did not live after death, but it is a life worse than death; it is a special immortality that the believer is a partaker of.

Learn, 4. The Spirit is life because of righteousness. If we understand it of Christ's righteousness, that gives us a right and title to salvation; if of our own inherent righteousness, that is a qualification to fit and prepare us for eternal life and salvation; take it in either sense, it teaches us, that without righteousness there can be no hope of eternal life and happiness; we can be neither fit for the employment of heaven, nor for the enjoyment of heaven without it, Col 1:12.

As if the apostle had said, "Although your body must die, yet it shall live again in the morning of the resurrection, and that by virtue of the Spirit of Christ which dwelleth in you, and is the bond of union with him your head; others shall be raised by the power of Christ as their judge, but you shall be raised by virtue of your union with him as your head: They are raised officio judices, you beneficio mediatoris."

Observe here, An happy resurrection promised, the same Holy Spirit of God that raised Christ shall raise you, because the same Spirit dwelleth in you.

Learn thence, That the bodies of the saints are the temples of the Holy Ghost, his dwelling place, living, dying, and dead; if the Holy Spirit dwells in us here, sanctifying our persons, the same Spirit will not forsake our bodies in the grave, but raise them up to glory and happiness. Death dissolves all other unions, except that betwixt the believer and the Spirit of Christ; but the grave itself cannot separate them.

Observe, 2. The condition upon which this promise is made and insured, If the Spirit of him that raised up Jesus from the dead dwell in you.

Where note, 1. A blessed relation; the Holy Ghost is called the Spirit of the Father, because the Father is the fountain and original of the Deity, and doth communicate it both to the Son and to the Spirit, to teach us to seek unto the Father, for the gift of the Holy Spirit, he being the donor and dispenser of it.

Note, 2. A glorious operation, the Spirit raised up Jesus from the dead.

Where observe, That the holy scriptures ascribe Christ's resurrection to all the three persons in the glorious Trinity: The Father raised him, Him God raised up the third day Acts 10:40; Christ raised himself, I have power to lay down my life, and the take it up again: Joh 10:18

The Holy Ghost raised up Christ, He was put to death in the flesh, but quickened by the Spirit 1Pe 3:18.

Note, 3. A gracious possession, and special inhabitation; He dwelleth in us, in our hearts by his gifts and graces, in our bodies as his living temples, which proves him to be really God, for none but a God possessess a temple; and also to be a distinct person, not an energy or operation, for none but a person can be said to inhabit or dwell; and should teach us to take heed of defiling our bodies by any uncleanness, which are or ought to be the temples of the Holy Ghost: for if any man defile the temple of God, him will God destroy.

That is, seeing the Holy Spirit dwelleth in us, quickening our souls for the present, and raising our bodies for time to come, furnishing the one with grace here, and fitting the other for glory hereafter; therefore we ought to live unto God and not to the flesh; we are not debtors to the flesh, to live after the flesh.

Where note, That the word flesh is not to be taken in the physical, but in a moral sense; not in a physical sense, for the body of man; every one is a debtor to his own body, he owes it food and clothing, nourishment and provision; the beast must be fed, though not pampered, lest it kick and throw its rider: But flesh is here to be taken in a moral sense for sin, for the unregenerate and unsanctified part in man; and then the sense is, that no man owes anything to the service and satisfaction of his sinful lusts, and inordinate desires; none of us owe sin, Satan, or the world, an hour's service; these are not warrantable creditors for any of us to be indebted to.

Learn hence, That believers are not indebted, or owe anything to the flesh, but all to the Spirit; the flesh is a cheater, an usurper, an oppressor; what it calls for, it has no right to demand: but the Spirit is a just creditor, and we are greatly indebted to him, as the author and producer of grace in us, and as he is the preserver and increaser of that grace in us which he has begun.

Oh blessed Spirit! we owe all that we are, and all that we have to thee, all that we have in hand, and all that we have in hope; thou hast a right to all, yea, more than all that we can pay thee, so infinitely are we indebted to thee: But for sin and the flesh, we never promised anything to it, we never got anything by it, nothing but shame and sorrow from it, and, therefore, we are not indebted to it.

Lord, keep us from being debtors to the most cruel and severe creditors in the world, sin and Satan; for the more we are to them, the more we run in arrears with thee, to whose justice we must pay the uttermost farthing.

Our apostle here adds a farther reason why a Christian should not live after the flesh; before, an arguement was drawn a debito, now a damno: He told us in the former verse we owed nothing to the flesh, here he acquaints us what losers we shall be by living to the flesh, If ye live after the flesh, ye shall die; which words are a dreadful commination, and severe threatening.

In which observe, 1. The persons threatened, ye, the believing Romans, called to be saints, Rom 1:7. even they are threatened with hell, who were candidates of heaven; he threatens them with death, to keep them from death.

Learn hence, That the ministers of God may use arguments drawn from hell torments, to dissuade the holiest and best saints from sin, and to persuade them to duty; If ye live after the flesh, &c.

Observe, 2. The threatening itself, Ye shall die.

Learn thence, That Almighty God threateneth all those that live after the flesh, with nothing less than eternal death and damnation: To live after the flesh, is to have the flesh our governing principle, our work and trade, our scope and end; and to die for living after the flesh is to undergo a temporal, spiritual, and eternal death; an everlasting banishment from the blessed presence of him in whose presence is fulness of joy: But if ye, through the Spirit, do mortify the deeds of the body, ye shall live. The former words were a threatening to excite our industry; these are a promise to prevent our dejection.

In which observe, 1. The act specified, or duty enjoined, and that is, mortification; If ye mortify, that is, kill every sin: it is not enough to oppose sin, but we must destroy sin, nothing but the destruction of sin must content us.

Note also, the continuance of the act, If ye do mortify, though they had already mortified sin, yet they are called upon to proceed in the work: The ax must be daily laid to the root, and the knife must still stick in the throat of sin, till it drop down dead.

Mortification must be continual, and it must necessarily be painful; nothing that has life will be put to death without pain and struggling; the longer we delay to mortify sin, the more painful shall we make it to ourselves.

Observe, 2. The proper object of this duty, The deeds of the body, by which all sin is to be understood, relating both to the inward and outward man, though the latter only be mentioned, becuase the body is that which is manifestativum pecatti, it is that wherein sin doth especially shew and discover itself.

Learn hence, Mortification must be universal as well as continual, not one deed, but deeds; not the deeds of the body only, but of the soul also must be mortified; all evil dispostiions, depraved habits, corrupt affections, as well as irregular actions, must be watched against, and the whole body of sin become the object of mortification.

Observe, 3. The agents in this work, and they are two:

1. The more principal agent is the Holy Spirit.

2. The less principal is the Christian himself, If ye, through the Spirit, we can do nothing without him, he will do nothing without us.

Learn hence, That in mortifying sin, the Spirit's assistance and our endeavours must concur: Mortification indeed, is not the work of nature, yet man must be an agent in it, not in his own, but in God's strength; we have brought sin, that rebel, into our own souls, and we must use our own endeavours to cast it out: True, it cannot be done alone by ourselves, but it will never be done without ourselves; we can sin of ourselves, but cannot overcome sin by ourselves; we know how to be slaves, but are unable of ourselves to be conquerors. The believer is principium activum, but the Spirit is principium effectivum.

Observe, 4. The reward promised to the performers and performance of this duty; Ye shall live; namely, a life of grace and holiness, a life of joy and comfort, a life of glory and happiness.

Our life of grace is an evidence and an earnest of the life of glory: Grace is glory in the bud, and glory is grace in the fruit.

Learn, That a life of grace and comfort on earth, together with a life of glory and happiness in heaven, is and shall be the assured portion and privilege of all those, who by the Spirit's assistance, and their own concurring endeavours, do mortify sin, and crucify the deeds of the body: If ye mortify, &c. ye shall live; that is holily, comfortably, and eternally; ye shall live a life of exemplary graciousness, a life of highest delight and pleasure on earth, and of eternal blessedness and glory in heaven.

Observe here, 1. A glorious privilege proclaimed, the being the Sons of God.

2. A description of the persons to whom that privilege doth belong, they are such as are led by the spirit of God.

Learn, 1. That the Holy Spirit of God doth perform the office of a guide and leader to all the children of God, he gives life and motion to them, by infusing gracious habits, ( Ezek 36:26). by exiting the soul to act suitably thereunto, and by assisting it in acting; he gives directions and guidance to them, he directs their actions, by enlightening their understandings, by guiding their inclinations, by influencing and inclining their wills; and where he guides, he governs. A general that leads an army, orders its motions and marches; as Christ was, so the Holy Spirit is, a leader and commander to the people.

Learn, 2. That such as are thus led by the Spirit of God, may know and conclude themselves to be the sons of God, because holiness is a certain evidence of adoption. Such as are led by God's Spirit, are undoubtedly God's children; and such as are not his children, refuse to be led by his Spirit, but live under the uncontrolled activity of their own.

Observe, 1. That there is a spirit of bondage, which the children of God do for some time receive, working fear in them. By the spirit of bondage understand those convictions and terrors of conscience which awakened persons labour under, when the law of God charges them home with the guilt of sin; and layest them under direful apprehensions of the wrath of God. The spirit of bondage is neither to be slighted, nor yet to be rested in; not to be slighted, because it is preparatory to conversion; and not to be rested in because it is like a spark of hell kindled in the conscience; it is as a bearded arrow shot into the conscience, which only the hand of God can pluck out.

Observe, 2. That the spirit of bondage to God's children is succeeded by, and ends in a spirit of adoption; the signs of such a spirit are a child-like love to God, a child-like fear and hope, a child-like trust and dependence, and a child-like obedience to his commands.

Observe, 3. That God's Holy Spirit, after he has once been a spirit of adoption never again becomes a spirit of bondage to the same soul, Ye have not received the spirit of bondage again to fear.

Observe, 4. That one principal work of the spirit of adoption is to enliven and embolden the soul in prayer, whereby we cry, Abba, Father.

Observe here, 1. That our adoption into God's family is evidenced by the testimony of the Spirit, bearing witness to and with our spirits; here are two witnesses produced to testify the truth of a believer's adoption, namely, God's Spirit and his own; the Spirit testifies by laying down marks of trial in the holy scriptures, by working such graces in us as are peculiar to God's children, and by helping us to discover this work in our own souls more clearly and evidently; our own spirits testify by reflecting upon our general conversation: the Spirit testifies our adoption by evidencing to us our sanctification: And all this is done, not by sudden impulses, and immediate inspirations, which is the witnessing of the Spirit that enthusiasts pretend to, but the Spirit witnesses in a way of argumentation. Thus, whoever repents, believes and obeys the gospel, says the scripture, shall be saved.

Observe, 2. That a Christian may in this life, without a diving revelation, attain a well-grounded assurance of his adoption and salvation; for the Spirit of God both bears witness to him, and bears witness with him, as touching the sincerity of his heart and life.

Observe lastly, That there is no safe and secure way to prove our adoption, but by testimonies brought of our sanctification; the privy seal of our adoption must be thus attested under the broad seal of our sanctification; the goodness of our state and condition must be evidenced by the holiness of our lives and conversation.

Our apostle having asserted and insured the believer's adoption in the foregoing verse, doth in this verse infer the certainty of his inheritance: If children, then heirs.

Learn hence, That all God's children, by special grace and adoption, are undoubted heirs of a blessed and glorious inheritance.

He next declares whom they are heirs of, and whom they are heirs with; they are heirs of God, and joint-heirs with Christ.

1. They are heirs of God, they do inherit God himself, their Father is their portion; man leaves his heirs what he has, God gives his heirs what he is; he which gives them the inheritance, is the inheritance itself which he gives them, by being not only heirs to him, but heirs of him; they have an interest in all his attributes; his wisdom is theirs to guide and direct them, his power is theirs to sustain and preserve them, his mercy and pity is theirs to relieve and succour them.

Oh happy and blessed privilege of God's adopted ones! they are not only heirs of heaven, but heirs of God himself; they have him for their portion, and exceeding great reward.

2. They are heirs with Christ: as Christ is God's heir, so are they heirs with Christ; Christ is God's heir by nature, as he is the Son of God by nature; whatever is God's is his, and they are heirs with Christ; they are members of him, and shall be heirs with him, 1Cor 3:21-23. All his yours, and ye are Christ's, Eph 1:11. In him we have obtained the inheritance; we are heirs in his right.

Oh blessed Jesus! how endearing are our obligations to thee! All that we have is from thee, by thee, and in thee: We are chosen in thee, justified by thee, sanctified through thee, and shall be glorified with thee; For if children, then heirs: heirs of God, and joint-heirs with Christ. It follows,

Here we see what accompanieth our adoption, namely, present affliction; we are now to suffer, but not alone, we suffer with Christ; If so be that we suffer with him. This if is not a word of ambiguity and doubting, but a word of certainty and assurance and signifies as much as seeing that we suffer with him.

Learn hence, 1. That a state of suffering and affliction on earth is one condition of obtaining our glorious inheritance in heaven; we must suffer that God may be glorified, our graces improved, our love to the world mortified, our longings for heaven increased.

Learn, 2. That the sufferings of believers are the sufferings of Christ; they suffer with him, and he with them; they suffer with him in a way of conformity, he with them in a way of tender sympathy; they are sensible of any indignity offered to him, and he is sensible of any injury offered to them: the suffering saint pledges Christ in his own cup.

Farther, they suffer with him when they suffer for him, when they suffer in his cause, and for his sake; that is, for doing their duty.

Finally, they suffer with him when they suffer by an assistance derived from him, when by his enablement, and by a power communicated from him, they suffer hard things for his name and truth.

Learn, 3. That as sufferings go before, so glory shall certainly follow sufferings; If we suffer with him, we shall be also glorified together. Suffering is the beaten path to glroy, and that which makes it so much the more glorious; suffering fits us for glory, and disposes us for the reception and fruition of it; by the cross we are fitted for the crown.

Learn, 4. That suffering members shall not only be glorified, but be comformable to their glorified Head in glory; as they have here suffered with him, they shall hereafter be glorified together, not with equal glory, but with the same kind of glory.

Three things are implied in our being glorified together with Christ:

1. Conformity; we shall be like him in glory.

2. Concomitancy: we shall accompany him, and be present with him in glory.

3. Conveyance or derivation; we shall be glorified with him; that is, our glory shall be derived from him; his glory shall be reflected upon us, and we shall shine in his beams.

Oh happy condition of God's adopted and afflicted children! The supports which you have under suffering, the benefits which you have by suffering, and the glory which will follow after suffering, render it not only tolerable but desirable; well may they glory in tribulation, which expect such a glory after it.

Observe here, 1. The nature and property of the saints present sufferings; they are short and momentary; The sufferings of this present time. If sharp, they shall yet be short; though great, they cannot be long; for their afflictions cannot last longer than their lives; the one shall end when the other ends.

Oh blessed condition of the righteous! your afflictions are only for this present time, the grave will set you beyond the reach of trouble.

Ah, wretched condition of the wicked! your sufferings are not only for this present time, but for eternal ages; your worm will never die, your fire never be quenched, but you shall be punished with everlasting destruction from the presence of the Lord.

Observe, 2. The nature and property of the saints future glory: 'Tis hidden, 'tis a glory that shall be revealed.

Learn hence, That the glory which God has prepared for his suffering saints and children, is an hidden glory; it is hidden from the eye of the world, and lies altogether out of their sight and view; and it is in a great measure hidden from the saints themselves; it is now the object of their faith, but ere long it shall be the object of their sight.

Observe, 3. The vast disproportion between the Christian's present suffering and his future glory and happiness; the one is not worthy to be compared with the other: The sufferings of this present time are not worthy to be compared with the glory that shall be revealed.

Learn hence, That the weight of the saint's cross is not comparable with the glory of their crown; the happiness of their future glorified state doth infinitely outweigh the misery of their present afflicted state, they are not to be named in the same day.

Observe, 4. The apostle's judgment or determination about this matter: I reckon, I have cast up the matter, as if the apostle had said, and have had my share of sufferings; but I make light of them, they are not worth speaking of, compared with the glory I shall receive as the reward of my sufferings.

Learn hence, That such of the saints of God as have been exercised and tried with the heaviest sufferings, make lightest of them, having the highest account of heaven's glory: I reckon that the sufferings of this present time are not worthy to be compared with the glory, &c.

Observe here, 1. That there is a time indeed a-coming, when all the sons of God, all his adopted children, shall be made manifest:

How manifest?

1. In their persons: It shall then appear who are God's sons, and who are Satan's servants; they shall then be made manifest to themselves, to one another; yea to the very consciences of the wicked.

2. In their actions 1Cor 3:13. Every man's work shall be made manifest of what nature it is, what they have done, whose interest they were in.

3. In their condition, their glory and happiness shall be made manifest: When Christ their life shall appear, they shall appear with him in glory.

Observe, 2. That the creature, or whole creation, expecteth, waiteth, and longeth, for the time of this manifestation.

Some by the creature, and the whole creation, here understand the Gentile world; and then the sense is, "That the heathens shall, by the preaching of the gospel, be rescued from their idolatry, unto which they have been long enslaved, and be brought into the glorious condition of Christ's redeemed ones, to whom the glorious inheritance of heaven doth belong."

But others, by the creature, and the whole creation, understand this miserable world, sensitive and rational, animate and inanimate; and then the sense is, "That the whole frame and course of the creation is so ordered and disposed of by God, as that it carries in it a vehement desire and earnest longing for the full manifestation of God's glory in and towards his children."

Observe, 3. The present condition which the creature is subjected to through the sin of man, it is made subject to vanity; that is, to corruption and mortality, to servitude and servility: the sin of man did not only stain the glory of man, but marred and spoiled the beauty of the whole creation; all creatures are fallen from the first perfection by the fall of our first parents.

Observe, 4. The restlessness and uneasiness of the creature under this vanity and servility: it groans like a man under a burden, or like a travailing woman in labour.

Learn hence, That the sin of man is burdensome to the senseless creature: it is in continual labour to serve man's necessity; it is ofttimes punished together with man for the sin of man; witness the old world and Sodom; and as they are oft-times constrained and compelled by men to serve the lust of men, thus the whole creation groaneth under the burden of man's sin, when he himself groans not: and accordingly the groans of the creature are upbraiding groans, they upbraid our stupidity and unthankfulness; they are accusing groans as they will witness against us at the bar of God; they are awakening groans to excite and stir us up to sigh and long for a better state; and they are instructive groans, to teach us our sins, and their vanity.

5. The expectation which the creature is under of a state of liberty and freedom from the vanity and corruption which they are now subject to for our sin: it has an earnest expectation of being delivered from this bondage.

But how can the senseless and inanimate part of the creation be said to have an earnest expectation?

Not properly, as if the creature was able to put forth such an act directly; for then it must be supposed to have not only life and sense, but reason and grace: but the meaning is, That there is a vehement inclination in the creature to be restored to that first condition which it was in before the fall; and accordingly it is said to wait for the manifestation of the sons of God; that is, for that liberty and freedom from servility and corruption, which, according to their capacity, the creatures hope for and expect, when the full privileges and dignities of the sons of God shall be manifested.

Observe lastly, That the liberty which God's children are reserved for, and appointed to, is a glorious liberty; that is, a liberty which shall be attended with unspeakable glory: The creature shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

And not only they; that is, all the creatures in this visible creation, join in this, they groan together; they do not some groan, and others sing; some travail in pain, and others in pleasure. But they all groan and travail together in pain until now, that is, until the glorious manifestation of the sons of God; but not only do they groan, but we ourselves also, who have the first-fruits of the Spirit, &c.

Observe here, 1. A special description of God's adopted children; they have the first-fruits of the Spirit; that is, they have the Holy Spirit in its sanctifying gifts, and graces, and comforts, in some measure; called here first-fruits, because of the smallness of their quantity.

The first-fruits were but an handful, a little portion in comparision of the whole crop; yet was it an evidence and pledge that God would give them the full crop. Thus grace is an earnest of glory, it is a pledge of everlasting life; the beginnings of grace here are certain forerunners of the accomplishment of glory hereafter.

Observe, 2. The actions attributed to the fore-mentioned persons: they groan, they wait.

1. They groan, We who have the first-fruits of the Spirit do groan; they groan under the burden of sin and affliction:

the guilt of sin, the pollution of sin, the sad remains of indwelling sin, make them groan;

their proneness and inclination to evil, their backwardness and indisposition to good, make them groan;

their too frequent backslidings, their daily infirmities make them groan;

their sufferings also from God, and from man for God's sake, cause them to groan;

but it is added, We groan within ourselves; that is, secretly to ourselves, undiscerned by the world, and in a manner peculiar to ourselves, as persons influenced by religion and grace: as Christians have joys and comforts, so have they griefs and groans, peculiar to themselves.

2. For the redemption of their bodies; that is, for their resurrection, for their redemption from mortality and corruption, for the redemption of their whole man, soul and body, do believers wait; their bodies were members of Christ, temples of the Holy Ghost, instruments of, and companions with the soul in holy duties; and accordingly, the hour is coming, when the complete redemption both of soul and body shall be fully and finally perfected; but in the mean time they groan and wait for it.

Learn from the whole, That all sanctified Christians, who have received the first fruits of the Spirit, do groan and wait for a much better state than what they do at present enjoy.

We are saved by hope; that is, we are at present supported by hope, our present expectation of our future glorious condition beareth up our spirit under its sufferings, and carrieth us joyfully through all difficulties; or,

We are saved by hope, that is, all the salvation which we have at present is in hope, not in hand; in expectation, not in possession;

heaven in hope, is more worth than the whole world in hand; and seeing there is a certainty of hope, there is a certainty of salvation: We are saved by hope.

Observe next, The nature of hope declared: 'Tis an expectation of good things promised but not enjoyed; vision and fruition put an end to hope; none hopes for that he already enjoys: Hope is conversant about things unseen as well as faith: Faith is the evidence of things not seen, and hope is the expectation of those things: The object of hope is a future good, a possible good, a promised good, a good promised by God, and believed by us.

Observe, lastly, The necessary adjunct, and the inseparable companion of hope, and that is patience, and waiting for the good hoped for: If we hope, &c. then do we with patience wait, &c.

Learn hence, That they only hope for eternal life aright, who continue in the pursuit of it with patience and perseverance; there must be found with us a waiting patience, a working patience, a bearing and forbearing patience, with a persevering continuance in well-doing, if we hope for glory and immortality, and eternal life.

Learn hence, 1. That the holiest and best of saints labour oft-times under great infirmities in the work and duty of prayer, not knowing what to pray for, or how to manage that important affair as they ought.

Hence it was that the apostles themselves, being sensible of their own disability in this kind, made their addresses to Christ himself to teach and instruct them how to pray, Luke 11:1.

Learn, 2. That it is the work and office of the Holy Spirit of God to help our infirmities in prayer, or, as the word signifies, to help together with us, to set his shoulder to ours, and lift with us at the same burden: the Spirit of Christ and our own spirit must both do their part in carrying on this work; if ever we expect the Spirit of Christ and our own spirit must both do their part in carrying on this work; if ever we expect the Spirit's assistance, we must exert our own endeavours.

More particularly; the Spirit helps us in prayer, by working in us a deep sense of our spiritual wants, by giving us an insight into the promises, and enabling us to plead them at the throne of grace, by creating and stirring up desires in our souls to have our wants supplied by encouraging and emboldening us to come to God in prayer as to a father, with an humble reverence and child-like confidence.

But though the Holy Spirit be our guide and assistant in this duty, yet not so as to give us occasion to think that the words of prayer are immediately inspired and dictated to us by the Holy Ghost: let us have a care that we mistake not an idle and foolish loquacity, a frothy eloquence and affected language, outward vehemency and boldness of speech, a natural fervency, or an acquired fluency of expression, for the Spirit's help and assistance in prayer.

Implore the Spirit's help, and he will help thy infirmities: he will show thee thy sins, to give thee matter of confession; he will show thee thy wants, to give the matter of petition; he will show thee the mercies and blessings of God, to yield thee matter of thanksgiving; he will show thee the church's miseries and necessities, to furnish thee with matter of intercession.

Thus the Spirit will assist thee, but never expect that he should act without thee.

Learn, 3. What is the proper work and office of the Holy Spirit in prayer: it is to make intercession for us with groanings which cannot be uttered.

But how is the Spirit our intercessor? Is not that Christ's office?

Ans. Christ is an intercessor for us, the Holy Spirit is an intercessor in us.

Christ, in respect of his meritorious sufferings, is an advocate, mediator, and intercessor with the Father for us.

The Holy Spirit intercedes in us, by enabling us for, and assisting us in, the duty; by quickening our affections, and enlarging our desires; by setting us a-groaning after the Lord.

Groaning notes the strength and ardency of desire, which through the fervency of it puts the soul to pain, and an holy impatience till it be heard.

Lord, how flat and dead are our hearts sometimes in prayer! How much are our spirits straitened! But, if we want words, let us not want groans; let thy Spirit help us to groan our a prayer, when we want ability to utter it; for silent groans proceeding from thy Spirit shall be heard in thine ears, when the loudest cries shall not be heard without it.

Observe here, 1. The title or attribute given and appropriated unto God: He searcheth, or knoweth, the heart. He was the maker of the heart, and is the disposer of the heart, and will judge every man according to his heart; and therefore he must know the heart thoroughly and perfectly, certainly and infallibly; and it is the joy of an upright person, that God knoweth and searcheth the heart.

When the world condemns him for insincerity, he rejoiceth that God knoweth his integrity; and when he has it in the purpose of his heart to do good, but wants power in his hand to accomplish and effect it, this is his consolation, That God accepts as done, what he did desire and resolve to do, 2Chr 6:8.

Observe, 2. The action here attributed to the heart-searching God: he knoweth what is the mind of the Spirit; that is, he knoweth the workings of the Holy Spirit, and of our own spirits also, in the duty of prayer. It is a great comfort to the children of God, that the Lord knoweth what is the mind of our spirits in that matter. God doth not only hear his people's prayers, but he hears their desires: and grants not only the desires of our lips, but the desires of our hearts, which have not been expressed by our lips.

Observe, 3. Who the persons are whom the Holy Spirit intercedes for in prayer: they are saints, He maketh intercession for the saints; for them exlusively, and none but them; for them inclusively, for all and everyone of them: the Spirit sanctifies all those in whom and for whom he intercedes: he is first a spirit of regeneration, before he is a spirit of intercession; he first puts gracious dispositions into us, and then stirs up holy desires in us.

Observe, 4. The qualification necessary to render our prayers acceptable to God, they must be according to God; that is, according to the will and mind of God.

And that, 1. In respect of the matter of them: we must pray only for things lawful and warrantable.

2. In regard of the manner of them: we must pray in faith, with fervency, and in the name of Christ.

3. In respect of the end of them, and what we propound to ourselves in them; which is, the glory of God.

Notwithstanding Christ's mediation, and the Spirit's intercession, we may ask, and not receive, if we ask amiss; that is, for bad ends, that we may consume it upon our lusts.

That is, "All dispensations of providence whatsoever, whether they be ordinary afflictions, or extraordinary trials, which do befall the children of God in this life, shall certainly be directed by his wisdom, and overruled by his power and goodness, for the temporal, spiritual, and eternal good of his children and people.

Observe here, 1. What those things are, which are especially installed in that comprehensive term, All things.

By all things here, we are to understand, Omnia tristia, non Omnia turpia; "All the saints' afflictions, not their sins;" for then they might rejoice in their sins and wickedness, which is damnable impiety, as well as in their sufferings for Christ, seeing they may rejoice in tht which by God's designation tendeth to their good.

But by all things, the apostle means all providential occurrences and dispensations, all stations and conditions whatsoever; be it prosperity or adversity, health or sickness, liberty or captivity, life or death, God's glory and his children's good shall be certainly furthered and advanced by it.

Observe, 2. In what sense all things may be said to work for good to good men; namely, as they shall promote and further the temporal, spiritual, and eternal welfare, of the children of God.

If it be good for them to be rich, to be in honour, to be at liberty, they shall be so; if it be better for their souls, and more conducive to their eternal welfare, to be low in the world, to be frequently under the rod, to be harassed with afflictions, and assaulted with temptations, they shall have them.

Nothing that is needful shall be kept from them, only God must be judge what is needful and when 'tis needful.

He that thinks he can cut better for himself than God can carve for him, makes himself wiser than God, and has not only lost his faith, but his wits too.

Observe, 3. That all things are said to work together for good; not singly, separately, and apart, but as coadjutors, and adjuvant causes, and mutual helps.

Afflictions and temptations seem to work against us; but being put into the rank and order of causes, they work together with other blessed instruments, as the word and prayer, to an happy issue.

More particularly: they work together with God, they work together with us, and they work together one with another, for our good, sooner of later.

Observe, 4. How can all things be said to work for good: particularly evil things? sufferings from God, and sufferings from man for God's sake?

What! must we call evil good? pain pleasure? torment ease? and loss gain? Must we disbelieve our senses that we may believe the scriptures?

Answer, Though affliction, which is evil in its own nature, cannot bring forth good; yet surely God can bring forth good out of evil, light out of the way to their triumph, and every cross providence a step to the accomplishment of his promise.

God suffers evil things to befall us, to keep out worse things, and causes evil things to prepare us for better things; the cross makes way of the crown.

For affliction, there is glory; for light affliction, a weight of glory; and for light affliction, which is but for a moment, a far more exceeding and eternal weight of glory.

Observe, 5. The character of the persons to whom this privilege doth belong: they are described by their Christian affection, they love God, and by their effectual vocation, they are called according to his purpose.

They love God, and evidence their love to him by an high estimation of him, by their delight in him, by their desires after him, by their longings for the full fruition and final enjoyment of him.

And as they love God, so are they called of God; externally by the dispensation of the gospel, internally by the operation of his Holy Spirit: they are called out of darkness into light, out of bondage into liberty, and all this efficaciously and powerfully, yet sweetly, and freely, in a way congruous to the will's liberty.

Observe, 6. The certainty and evidence of this proposition and assertion, That all things work together for good; it is not built upon conjecture, or bare probability, but upon certain knowledge, We know; partly by divine revelation, God has told us so; partly by experience, we find it so. And when the apostle speaks it out, We know, it is a word of confidence and assurance, it is a word of comfort and encouragement: all the saints of God to the end of the world, as well as the apostle himself, may depend upon it, live in the faith and assurance of it, and draw all that consolation from it, which may render their lives in some sort an heaven upon earth.

And now if this be an indubitable and undeniable truth, That whatever sufferings and afflictions a saint meets with shall work together for good: then we may infer, that a suffering condition is not so bad a condition as the world supposes it. The lion of affliction is not so fierce as he is painted. Times of difficulty and trial bring serious thought of God into our minds, who are too prone to forget both him and ourselves in affluence and quiet.

Blessed be God, the time of affliction is no unprofitable time, nor uncomfortable time neither. 'Tis a thinking time, an awakening time, a teaching time, a repenting time, a weaning time; therfore blessed is the man whom God correcteth and teacheth.

St. Paul in these verses, lays before us a chain of the causes of salvation inseparably linked together, the first of which was before all time, namely, God's foreknowledge of us from all eternity, and his predestinating and appointing of us to eternal life: Whom he did foreknow, he also did predestinate.

But what were we predestinated unto?

He tells us in the next words, To be comformed to the image of his Son; That is, to be made like unto our Lord Jesus in affection and disposition, in life and conversation, in the temper of our minds, and in the actions of our lives; like unto him in his sufferings, in the cause of his sufferings, righteousness-sake and well-doing; in the kind of his sufferings, reproach, hatred, outward violence, and death itself; and in the manner of his sufferings, with meekness and patience; and like unto him in his glory; suffering with him, we shall be glorified together.

The second privilege we are partakers of, is in time, namely, effectual vocation: Whom he did predestinate, them he also called. They are called out of a state of ignorance and darkness, of sin and wickedness, of slavery and bondage, unto knowledge, grace and holiness; and the Holy Spirit of God, inclines and enables them to obey this call.

The third privilege is justification: Whom he called, them he also justified; That is, absolved from guilt, and freed from condemnation; discharging them from their obnoxiousness to wrath, and the severity of divine displeasure.

The last privilege we are partakers of, is after time, namely, glorification; Whom he justified, them he also glorified. They are already glorified in Christ their head, they have already the earnest and first-fruits of glory, namely, the Holy Spirit dwelling in them, and they shall ere long partake of the same glory which Christ himself is in possession of; Father, I will that those whom thou hast given me, may be with me, where I am, to behold my glory. Joh 17:24.

But it may be said,, that one link is wanting in this golden chain of salvation, namely, sanctification: No mention is here made of that.

Ans. Some conceive, that sanctificaiton is couched in effectual vocation; others, that it is included in glorification; for sanctification is gloria inchoata, glorification is gratia consummata; grace is the lowest degree of glory, and glory is the highest degree of grace.

Others answer, That the apostle makes no mention here of sanctification, for this reason, because he was setting down here the causes of salvation.

Now, sanctification being the way to salvation, but not the cause of it, the apostle mentions not that here; though elsewhere he sufficiently shews, that none are now justified, nor can be hereafter glorified, that are not here sanctified and renewed.

From the whole, learn, 1. That there were certain persons, before all time, chosen of God to possess and inherit eternal life.

2. That God's design in chusing of them, was to render them conformable to Christ, in his holiness, in his sufferings, and in his glory.

Learn, 3. That those whom God chuseth before time, he calleth, justifieth, and sanctifieth in time, and will finally glorify, when time shall be no more.

What shall we say to these things? that is, to the forenamed truths and doctrines, to the forementioned privileges and benefits, what comfort doth arise from them? How shall we live up answerable unto them? Neither the tongues of men or angels is sufficient to declare the comprehensive fulness of the foregoing favour of vocation and justification here, and glorification in heaven.

Such love and goodness are beyond expression; it is as much as if the apostle had just said, "What boundless love did our God move?

No tongue can it express: No angel can this mystery scan, nor tell our happiness."

What shall we say to these things? It follows, If God be for us, who can be against us? That is, seeing God is for us, who can, safely and successfully, be against us?

Learn hence, 1. That at all times, but especially in the time of affliction and distress, danger and difficulty, God ever has been, and will be, on his people's side.

2. That those whom God is for, and on whose side he is of, need not fear, either how many or how mighty they be that are against them. God is for his people; that is, he approves and owns them, he assists and helps them, he will succeed and bless them, reward and crown them.

Who then can be against them rationally, against them successfully, against them safely? How dangerous is it to be against those whom God is for? If God be for us, who can be against us? And if God be against us, who can be for us?

Here we have, 1. A proposition laid down, containing matter of the highest consolation to us; namely, that God spared not his own Son, but delivered him up for us all.

He spared not; that is, he did not spare to give him, or part with him; with Abraham, he did not withhold his Son, his only Son from us.

Again; he did not spare him; that is, he did not spare to punish him; he did not abate him one farthing, nor spare him one stroke, which divine justice did or could demand.

It is farther added, that God delivered him up for us all. Judas delivered up Christ, Pilate delivered him up, and the Jews also; Judas for money, Pilate for fear, the Jews for envy; but none of these delivered him up for us: But God the Father delivered up his Son, and God the Son delivered up himself, as a prisoner by the sentence of the law is delivered up for execution; and his being delivered up for us, denotes the vicegerency of his sufferings, not only for our good, as the final cause, but for our sins, as the meritorious cause, in our room, place, and stead.

Learn hence, That the utmost rigour and severity of divine justice was inflicted and executed upon our Lord Jesus Chrsit in the day of his passion, and that by the pleasure and appointment of God the Father: He spared not, but delivered up his own Son.

Observe, 2. The comfortable inference and conclusion which the apostle draws from the foregoing proposition; How shall he not with him freely give us all things? Intimating, that the greatest mercies and best of blessings shall not be denied to us, or withheld from us.

If Christ be ours, 1Cor 3:21. all things are yours (that is, all spiritual, temporal, and eternal mercies) and ye are Christ's.

For, 1. No other mercy can be so dear to God as his own Son: He was his soul's delight. If, therefore, he spared not the most excellent mercy, he will not withhold any inferior mercy.

2. There is no other mercy we want, but we are entitled to it by the gift of Christ, and it is conveyed to us with Christ; all things (as to right) are ours, if we be his.

3. If God gave us his Son, when we were his enemies, certainly he will deny us nothing that is good for us, now we are reconciled and made friends.

It is our apostle's argument, If when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. Rom 5:9.

Observe here, 1. The apostle's confident and daring challenge: Who shall lay anything to the charge of God's elect?

Where note, The universality of the challenge: It is universal in a double respect:

1. In respect of persons accusing, Who shall? He excepts none in heaven, none on earth, nay, none in hell; neither sin, nor the law, nor Satan, nor conscience, having anything to lay to our charge, in order to our condemnation.

2. In respect of crimes; he excepts no sort of sin, though never so heinously aggravated, and sadly circumstantiated; Justifying grace is their full discharge.

Learn hence, That it is impossible for any charge or accusation to take place against those whom God doth justify, because there is nothing to accuse them of, none to accuse them to, and nobody to frame or make the accusation against them.

Well might the apostle say, Who can, who shall, who may, who dare lay anything to the justified person's charge!

Observe, 2. The ground and reason of this confident challenge, it is God that justifieth, who shall condemn?

Here note, 1. That there is a very gracious privilege vouchsafed to believers, which the scriptures call justification.

2. That it is God that justifieth the believer's person, and pardons his sins, and none but God; he is the person against whom the offence is committed, and he alone it is that absolves us from the guilt contracted.

When the justice of God accuses, when the law of God accuses, when our own consciences accuse, when Satan and wicked men accuse, the mercy and goodness, the truth and faithfulness of God, will for the sake of his Son's satisfaction, acquit and discharge us; for it is God that justifieth.

The apostle here goes on with the triumphant challenge in the foregoing verse begun, Who shall condemn the justified believer?

And here observe, 1. The holy challenge of faith, it is ready for all comers, and bids defiance to all accusations. If the law implead, faith says, Christ, in the likeness of sinful flesh, has condemned sin in the flesh. If death looks the believer in the face, faith saith, Christ has abolished death, and brought life and immortality to light. If Satan roar, faith can scorn, and tell him to his teeth, he is a conquered enemy; that Christ by his death has destroyed him that had the power of death. Yea, if God himself frown upon the believer, faith can bring to God a righteousness that is highly pleasing to him, with respect to which God may be just, and yet the justifier of him that believeth in Jesus.

Observe, 2. The ground of this triumphant challenge which faith enables the believer to make, and that is the mediation of Jesus Christ, in the four eminent branches of it, his death, resurrection, exaltation and intercession. Christ died, is risen again, is even at God's right hand, making continual intercession for us.

Thence learn, That a believer's triumphs over condemnation, do eminently arise from the several acts of Christ's mediation. Christ died and rose again; our debt is therefore paid, because our surety is discharged; he sits at God's right hand as a testimony of the completeness of his sacrifice and satisfaction for us, and he continually intercedes, that is, presents himself to his Father in both his nature, and in our names, as our Surety, our Advocate and Mediator: Who then shall lay anything to the believer's charge, or who shall condemn him?

That is, none shall separate, nothing shall separate the believer from the love of Christ; either from the love that Christ bears to him, or from that love which he bears unto Christ; no person shall, no condition of life can separate them, neither outward troubles, nor inward distresses, no evils either felt or feared; the apostle defies and despises them all, because neither of them alone, nor all together, can unclasp the arms of divine love, in which believers are safely enfolded.

Learn hence, That no troubles, tribulations or distresses whatsoever, can dissolve the union betwixt Christ and believers, or ever separate them from his love.

As if the apostle had said, "The saints of old have endured all manner of suffering, and yet were not separated from the love of God; therefore, the like, or worse suffering shall not be able to separate us now."

Here note, What may be the lot and portion of believers in this life, and that is, killing for the sake of Christ; For thy sake we are killed all the day long. The words all the day long, denote the continuance of the persecution, the unweariedness of the enemy, and the patience of the saints.

Learn hence, That such as resolve upon the profession of Christianity must prepare for killing, if God requires, and be ready to lay down their lives fo their religion, when God calls: For thy sake we are killed; that is, ready to be sacrificed; a readiness of disposition, and a preparation of mind, is found with us, to part with all that is dear unto us, even life itself, for the sake of Christ.

As if the apostle had said, "We are so far from being separated from Christ, by the afflictions and persecutions which we undergo, that we are conquerors by our patience, nay, more than conquerors: we do not only bear our trials, but we glory in tribulations; we conquer by our patience, we are more than conquerors by our cheerfulness."

But because these words, more than conquerors, look big, and sound great, the apostle instantly subjoins, that 'tis by Christ's strength, and not by our own, that we overcome and conquer; More than conquerors through him that loved us, which words are a periphrasis of Christ: It is both a proper description of him, and a comprehensive description.

When the apostle said, he that loved us, he doth in effect say everything else; he that was born for us, that died for us, that redeemed and saved us; all these were the effects and fruits of his love, and they are all comprehended in this saying, Him that loved us.

Note, lastly, how the believer is said to overcome by the help of this person. More than conquerors through him that loved us.

Whence learn, That all a Christian's strength lies in Christ, and not in himself; all his strength for victory over sin, all his strength for victory over suffering, is all received from Christ, is all to be attributed and ascribed to Christ; the strength of every saint, yea, the whole host of saint, lies in the Lord of hosts.

Our apostle concludes this excellent chapter with triumphant expressions, as he had begun it; in the first verse he proclaims, that there is no condemnation to them that are in Christ Jesus; here in the last verse he pronounces, that nothing shall separate them from the love of God which is in Christ Jesus; I am persuaded, &c.

Where observe, 1. The proposition positively laid down, nothing shall separate from the love of Christ, his love is like himself, unchangeable and everlasting; he ever loves the same person, and ever loves the same reason: Likeness is the ground of love, the attractive and loadstone of it; now the image of Christ, by the Spirit of Christ, is both preserved and increased in the believer's soul; this engages the heart of Christ towards Christians in such a manner, that nothing shall separate them from his love.

Observe, 2. The enumeration and induction of particulars which the apostle makes use of, for confirming this proposition, that nothing can separate the believer from the love of Christ, nor diminish his interest in him.

Neither life, nor death, that is, neither the hope of life, nor the fear of death:

Nor angels, neither good nor bad; nor the good angels, for they will not attempt it; nor the bad angels, for they can never effect it;

Nor principalities, nor powers; by them understand earthly power, the great and mighty potentates of the world persecuting us for Christ, yet shall never be able to divorce us from him:

Nor things present, nor things to come; neither the things which we enjoy at present, or endure at present, or may hereafter meet with, be it prosperity or adversity; their present and future condition of life shall be sanctified, whatever comes; come what may come, come what will come, come what can come, nothing shall come amiss unto them; whatever has happened, does happen, or may happen to them in this world, shall not frustrate their hopes of future happiness in the world to come:

Nor height, nor depth; that is, neither height of honour, nor depth of ignominy; neither the top of worldy advancement, nor the bottom of worldly debasement; neither the height of spiritual enlargement, nor the depth of spiritual desertions. God can and will keep his saints in an honourable, in a comfortable, yea, in a safe state and condition all at once:

Nor any other creature; that is, if there be any other creature not comprehended, or comprized in the foregoing enumeration, whatever it be it must fall under the rank and denomination of creatures; and no creature either in heaven, or in earth, or in hell, shall separate Christ and us.

Learn hence, That it is a matter of unutterable consolation, and inexpressible triumph to believers, that nothing, though never so great and powerful, though never so amiable or terrible, shall be able to separate them from the love of their Saviour.

Blessed be God, our standing in Christ is not so lubicrous and slippery as it was in Adam: he might stand or might fall; the believer shall stand, the root bears up the branches; we shall be kept by the mighty power of God, with the concurrence of our own careful and continual endeavours, through faith unto salvation.

Observe, 3. The full assurance which the apostle had of the stability of a believer's estate, I am persuaded, or I am fully assured:

But how so?

Not by extraordinary and special revelation, not by rapture into heaven; not by the apparition of an angel to him: but his assurance is built on that which is common to all believers; namely, the same spirit of faith, and the same love of God shed abroad in the hearts of all believers.

Observe, 4. How the apostle having spoken in his own person in the former verse, saying, I am persuaded, changes the number in the last verse: Nothing shall separate us not me.

Where note, How he associates himself with all true believers in the participation of this privilege: They have all an interest in the same love of God, the same promises of salvation, and have felt the sanctifying work of the same spirit.

It is impossible that God should retract his merciful purpose to save believers; he that chose them from eternity, from before all time, and gave his Son to suffer death for them in the fulness of time, will persevere in his purpose; namely, by grace to bring them to glory.

He whose grace prevented them when they were in their pollutions, in a state of enmity, yea, in a state of obstinacy, will he leave them after his image is engraven, and reinstamped upon them?

He that united them to Christ when they were strangers, will not cast them out of his love, now they are his members; their intercessor will preserve them from falling, and present them faultless before the presence of his Father's glory with exceeding joy.

God's love unto his children is everlasting, and the covenant that is built upon it, is more firm than the pillars of heaven, and the foundations of the earth: Well might the apostle then say, Nothing shall separate us from the love of God.

Observe, 5. and lastly, the ground of this love's permanency and duration towards believers; it is the love of God in Christ Jesus that is vouchsafed to us for the sake of Christ Jesus: God looks upon Christ, and loves him, and them in him; he loves all that are members of him, and all that are like unto him.

Oh blessed Jesus! it is for thy sake that the Father smiles upon us; we are chosen in thee justified through thee, sanctified by thee, and shall be eternally glorified with thee; for neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature whatsoever, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Eternal thanks to the Father, Son, and Holy Spirit, for the consolation that flows from hence! May so high and glorious a privilege oblige all that are interested in it, to the exercise of universal holiness, remembering, that as the privileges of the gospel are glorious and great, so the duties it requires are exact and strict.

If we would enjoy the consolation in the last verse of this chapter (here dilated upon) we must perform the duty in the first verse, (there insisted upon) namely, to walk not after the flesh, but after the Spirit; otherwise the privilege of non-condemnation there, and of no separation from the love of God in Christ Jesus here, will neither belong unto us, or ever be enjoyed and improved by us.