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.
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. It 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.
8. So then. It follows; it leads to this conclusion, t They that are in the Jlesh. They who are unrenewed sinners; who are following supremely the desires of the flesh, ch. vii. 18. Those are meant here who follow fleshly appetites and desires, and who are not led by the Spirit of God. 1 Cannot please God. That is, while they are thus in the flesh; while they thus pursue the desires of their corrupt I nature, they cannot please God. But j this affirms nothing respecting their j ability to turn from this course, and to pursue a different mode of life. That is a different question. A child may be I obstinate, proud, and disobedient; and j ■while in f/wss^a^e, it may be affirmed of i him that he cannot please his parent.! But whether he might not cease to j be obstinate, and become obedient, is a ' very ditTerent 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 i 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. (1.) 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.
9. 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. ^ „Vo^ in the jlesh. Not under the full influence cf corrupt desires and passions. t But in the Spirit. That is, you are spiritually minded; you are under the direction and influence of the Holy Spirit. 1 The Spirit of God. The Holy Ghost, t D-well in you. The Holy Spirit is often represented as dwelling in the hearts of Christians (comp. 1 Cor. ii. 16, 17; vi. 19. 2 Cor. vi. 16. Eph. ii. 21, 22. Gal. iv. 6); and the meaning is not that there is a per sonal or physical indwelling of the Holy Ghost, but that he influences, directs, and guides Christians, producing meekness, love, joy, peace, longsuffering, gentleness, goodness, «fec. Gal. V. 22, 2.3. The expression, to d-well m 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 signilications in the Scriptures. It most commonly in the New Testament refers to the
10 And if Christ he in you, the body is dead because of sin;
third person of the Trinity, the Holy Ghost. But the expression "the Spirit of Christ'^ is not, I believe, any where applied to him, except it may be 1 Pet. i. 11. He is called often the Spirit of God (Matt. iii. 16; xii. 28. 1 Cor. ii. 11. 14; iii. 16; vi. 11. Eph. iv. 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, &c. 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" (ver. 11); and if so, it means the Spirit which Christ imparts, or sends to accomplish his work (John xiv. 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 7ione 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 lioly spirit of the Lord Jesus, if he is not conformrd to his image, if his life does not resemble that of the Saviour, he is a Btranger to religion. No test could be more easily a[)jilie<l, and none is more decisive. It matters
but the Spirit is life because of righteousness.
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. Afay 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.
10..,iiid if Christ be hi 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. Literal!}-, 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 is not unfrequently used. Comp. Gal. ii. 20. Col. i. 27. ^ The bodi) 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 excito 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 tho 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 necessiry 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 ia subject to corrupt passions and desires, and may be said thus to be dead, as it
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
has none of the elements of spiritual hfe. It is under the reign of sin and death. The word fxiv, indeed, or trulif, 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 iu the fleshly appetites; and the whole body may be admitted thus to be dead or corrupt.' t Because of sin. Through sin (Jl ifj.tterUv); 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, 'i Because of righteousness. Through righteousness (tf/u ii>ciU'.a-jvm). 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 justijication. See Note, ch. i. 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.'
11. But if the Spirit of him, &c. The Holy Spirit, ver. 9. ^ He that raised up Christ, Sec. He that had power to restore him to life, has power
12 Therefore, brethren, we are debtors, not * to the flesh, to live after the flesh.
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. Corap. John xiv. 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 <ho 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 t»e 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.
12. 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 indwelhng 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 fcsh. To the corrupt propensities and
13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify "
passions. We are not bound to indulge them, because the end of such indulgence is death and ruin. ch. vii. 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, ch. vii. 22, 23. The reason for this is stated in the following verse.
13. For if ye live, 6cc. If you live to indulge your carnal propensities, you will sink to eternal death, ch. vii. 23. ^ TJirough 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 Gho£t. 1 Uo movtiftj. Bo put to death; do destroy. Sin is mortiiied when its power is destroyed and it ceases to be active. ^ The deeds of the body. The corrupt inclinations and passions; called deeds of tlie body, because they are supposed to have their ori:^in in the fleshly appetites. ^ Ye sltall live. You shall be happy and saved. Either your sins must die, or you must. If they are sufl'ered 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 sanctilication of the soul, the destruction of the corrupt passions of our nature, and the recovery of man to God.
14. For as muny. Whosoever; all who arc thus led. This introduces a new topic, illustrating the benefits of the gospel, to wit, that it produces a spirit of ar/'y/;//o7i, vcr. 14 — 17. 'I.'is are led. As sulmiit to his inilucnce and control. 'J'hc Spirit is represented as inlluencing, suggesting, and controlling. One evidence of piety is, a v/illingness to yield to that inlluence, and submit to him. One decided evidence of the the deeds of tlie body, ye shall live.
14 For as many as are led '' by
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 docs not agitate the question ho-w 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 arc the sons of God, or have evidence of piety. 1.ire the S07is of God. Are adopted into his family, and are his children. Thij is a name of endearment, meaning that they sustain to liira this relation; that they are his friends, disciples, and imitators; that tuey arc parts of the great family of the redeemed, of whom he is the Father and Protector. It is ohen applied to Christians in the Bible. Job i. 6. John i. 12. Phil. ii. 15. 1 John iii. 1, 2. Matt. v. 9. 45. Luke vi. 35. This is a test of piety which is easily applied. (1.) Arc we conscious that an influence from above has been drawing us away from the corrupting pa.jsions and vanities of this world ] This is the work of the Spirit. (2.) Arc we conscious of a desire to yield to that influence, and to be conducted in the i»ath of purity and life? i This is an evidence that wc arc the I sons of God. (3.) Do we olVer no resistance; do we follov/ cheerfully, and ] obey this pure influence, leading us to mortify [<ride, 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 haj)piness consists only in yielding ourselves the Spirit of God, they are sorxS of God.
15 For ye have not received the spirit of bondage " again, to fear; but ^ ye have received the
to this influence entirely, and in being willing to be conducted by this unseen hand " beside the still waters of salvation."
15. 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 Note, John viii. 32 — 36. f Agai^i 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 every thing of which to be alarmed. God is angry with him; his conscience will trouble him; and he has every thing to apprehend in death and in eternity. But it is not so with the Christian. Comp. 2 Tim. i. 7. t The \ spirit of adoption. The feeling of affection, love, and confidence which pertains to children; not the servile, trembling spirit of slaves, but the teziiper 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 imphes, (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. See Note, John i. 12. Comp. Gal. iv. 5. Eph. i. 5. It is for this that Christians are so often called P
16 The Spirit itself beareth witness ^ with our spirit, that we are the children of God:
the sons of God. ^ Whereby ive cry. As children who need protection and help. This evinces the habitual spirit of a child of God; a disposition, (1.) To express tov>^ards 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 (n3n), and means father. Why the apostle repeats the word in a difierent 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 afiection. Comp. Matt. vii. 22. Ps. viii. 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.
16. 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. 1 Beareth -wiiness. Testifies, gives evidence, "i D'ith 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 eflfect is not unfrequently attributed to the Holy Spirit. 2 Cor. i. 22.
17 And if children, then heirs; " heirs of God, and jointheirs with Christ; '' if so be
that we suffer with him, that we may be also glorified together.
1 John V. 10, 11. I Cor. ii. 12. If it higher than to be heir to the most be asked hoiv this is done, I answer, J princely earthly inheritance; or than to it is not by any revelation of new j be the adopted son of the most magnitruth; it is not by inspiration; it is ficcnt earthly monarch. ^ And jointnot always by assurance; it is not by a mere persuasion that we arc ' elected to eternal life; but it is by pro- ducing in lis the (ippropriate efft;cts 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, tem- 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 these, he has evidence of the witnessing of the Spirit with Ids spirit. If not, he has no such evidence. And the way, therefore, to ascertain whether we have this witnessing of the Spirit, they by adoption; but still the idea of sonship exists in both; and hence both will partake in the glories of the eternal inheritance. Com.p. Phil. ii. 8, 9. Heb. ii. 9, 10. The connexion between whether these fruits of the Spirit actually exist in our minds. If they do, ' the evidence is clear. If not, all vain confJcnce 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 to in the New Testament. The fact that they are united here is often alleged as a reason why they will be in glory..lohn xiv. 19, "Because I live, ye shall live also." 2 Tim. ii. 11, 12, " For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him." Kev. iii. 21, "To him that overcometh will I frame, when attended with the appro- grant to sit with me in my throne," &c. priate fruits of the Spirit in a holy, John xvii. 22 — 24. ^ If so be. If this life, we may rejoice as an evidence ' condition exist. We shall not be treat- of piety, t That roe are the children of God. That we are adopted into his family. 1
17..Ind if children. If adopted into his family. ^ Theji heirs. That is, he will treat us as sons. An heir is one who succeeds to an estate. The ed as co-heirs with him, unless we here give evidence that we are united to him. ^ That loe suffer ivitli him. Greek, "If we suffer together, that wo may also be gloiillcd together." If we sutler in his cause; bear atRictions as he did; are persecuted and tried for meaning here is, that if we sustain the the same thing; and tiiu.s 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 vtf our sufferings, and in the spirit with which they are borne; and thus show that ive are united to him. \ That we may be also i>lorified toffet/icr. If united in the.same kind of sufferings, there is propriety in being united in destiny beyond the sccnea 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. Num. xxvii. ^ Jleirs of Goil. This ex[)ression means that we shall be partakers of that inheritance which (j!od confers on his people. That inheritance is his favour here, and eternal life hereafter. 'J'his is an honour inlinitely
18 For I reckon * that the sufferings of this present time are, not worthy to be compared
18 For I reckon. I think; I judge. This verse commences a new division of the subject, which is continued to ver. 25. Its design is to show the power of the gospel in sustaining the 6oul in trials; a very important and material part of the scheme. This had been partially noticed before (ch. v. 3 — 5), but its full power to support the soul 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 their privileges and condition. ^ The siijferings. The afflictions; the persecution?, sicknesses, &c. The expression evidently includes not only the peculiar trials of Christians at that time, but all that believers are ever called to endure. 1 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. •J Are not xvorthy 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 ns. 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. xxi. 10. 23, 24; xxii. 5. By this, therefore,
with the glory which shall be revealed in us.
19 For the earnest expectation
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." 2 Cor. iv. 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. t In lis. Unto us (sjf i)fxa.^).
19. For the earnest expectation ('.?rcx.x^ciScx.ict). This word occurs only here and in Phil. i. 20, "According to my earnest expectation and my hope," &c. 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 (rrhg icrio-tu};). Perhaps there is not a passage in the New Testament that has been deemed more difficult of interpretation than this (ver. 19—23); and after all the labours bestowed on it by CTitics, 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 rnain 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 creai7ire refers to the re- I newed nature of the Christian, or to the Christian as renewed. (2.) He is wait-
of the creature vvaiteth for the manifestation of the sons of God.
ing for his future glory; i. e. desirous of obtaining the full developement of the honours that await him as the child of God. ver. 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. ver. 20. (5.) In this state there is the hope of deliverance into glorious liberty, ver. 21. (6.) This condition of things does net 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. He therefore should not deem his condition as peculiarly trying. It is the common lot of all things here. ver. 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 arc sustained by hope, which is the argument which the apostle has in view. ver. 23, 24. With this view of the general scope of the passage, we rnay examine the particular phrases. ^ Of the creahire. The word here rendered creature (xT<V/f), occurs in the New Testament nineteen times, and is used in the following senses: (1.) Creation; the act of creating. Kom. i. 20. (2.) The creature; that which is created or formed; the universe. Mark x. 6; xiii. 19. 2 Pet. iii. 4. Kom. i. 2.5; viii. 39. (3.) The rational creation; man as a rational being; the world of mankind. Mark xvi. 15. Col. i. 23. 1 Pet. ii. 13. (4.) Perhaps the church, the new creation oi God, taken collectively. Col, i. 15. Rev. iii. 14. (5.J The (!hvistian,\hc new creation, regarded individually; the work of the Holy Spirit on the renewed heart; the new man. — After all the uttenlion 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 txxiX the connexion, and to make sense in the argument. If the word refers, as has been supposed by diflerent 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 7iot 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 2 Cor. v. 17, '* If any man be in Christ, he is a neiv creature" {iC'jLivyi ktIo-k). Gal. vi. 15, "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a neiv creature^ (3.) The verb ereate is thns used. Thus Eph. ii. 10, " For we are his workmanship, created in Christ Jesus unto good works." Ver. 15, " Having abolished in his flesh the enmity....for to make in himself of twain one new man:" Greek, ' That he might create (xt/V«) the two into one new man.' iv. 24, " The new man, which is created in righteousness," &c. (4.) Nothing was more natural than for the sacred writers thus to speak of a Chrit^tian as a new creation, a new creature. The great power of Ciod involved in his conversion, and the strong resemblance between the creation and imparthig 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 (iod for his service, and the phrase, therefore, might come to designate those who were thus formed by him to his service. Dout. xxxii. G, " Hath he not made thee, and establislicd thee?" Isa.
20 For the creature was made subject to vanity, not willingly,
xliii. 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." 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 ver. 23. f WaitetJtfor. Expects; is not in a state of possession, but is looking for it with interest. 1 The inanifestaiion of the sons of God. The full developement 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 v.'hen 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 bis children. All Christians are represented as in this posture of Tjaiting for the full possession of their privileges as the children of God. 1 Cor. i. 7, " Waiting for the coming of our Lord Jesus Christ." 2 Thess. iii. 5. Gal. v. 5, " For we through the Spirit wait for the hope of righteousness by faith." 1 Thess. i. 10.
20. 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 vaiiity. The word " subject to" means placed in such a state; subjected to it by the appointment of another, as a soldier p 2 but by reason of him who hath subjected the same in hope; has his rank and place assigned him in an army. The word vanity here {fj.dLT'MiTii(;) 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, «J JS/'ot ■willingly. Not voluntarily. It is not a matter of choice. It is not that u-hich 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 ch. vii. 15 — 24. f But by reason. By him (/w). 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. ^ IVh'^ 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. Phil. i. 23. (2.) 'i'hat 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 aiTangement of God. IVhy 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
21 Because " the creature itself also shall be delivered from the bondage of corruption into
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 Jits it for the skies. There may be inestimable advantages, all of which we may not see, in subjecting the Christian to a process of traiimig 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, t In hope. See Note, ch. v, 4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it. 21. Beccmse. 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 shall be delivered from all the toils, and cares, and sins of this state. T[ 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 every where presented, that the identical person shall be admitted to the glorious liberty of the children of God.
22 For we know that * the
heaven without essential change. 1 Cor. XV. 35—38. 42—44. That this is the hope of all Christians, see 2 Pet. iii. 13. t Fro7n the bondage of corruption. This does not differ materially from " vanity," ver. 20. It implies that this state is not a ivilling state, or not a condition of choice, but is one of bondage or servitude (see ch. vii. 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. Ye* 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 s})londour. The heavenly world is often described as a state of glory. Note, ch. ii. 10. 'i Of the childrrii of God. That the children of God shall enjoy.
whole creation groaneth and travaileth in pain together until now.
tion 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 ver. 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. Every thing 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 ivhole 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 (ver. 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 every thing. It is the manifest principle on which God governs the world. The -whole creation is in jnst 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 every thing 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
23 And not only they, but ourselves also, which have the
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." f 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 ha& been unremitted; every age has experienced the repetition of the same thing. 1 Until no-w. 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, ver. 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.
23. And not only they. Not only the creation in general. \ But ourselves also. Christians. ^ Winch have the first-fruits of the Spirit. The word used {:,7ra.g^i)) denotes properly the first-fruits of the harvest; the portion that was first collected and consecrated to God as an offering of gratitude. Deut. xxvi. 2. Ex. xxiii. 19. Num. xviii. 13. Hence the word means that first-fruits " of the Spirit, even we ourselves groan * within ourselves, waiting for the adoption, 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 infliuences 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, «&c. 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. viii. 23; xi. 16; xvi. 5. 1 Cor. XV. 20. 23; xvi. 15. James i. 18. Rev. xiv. 4. ^1 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. t Waitin^r for the adoption. Waiting for the full blessings of the adoption. Christians are adopted when they are converted (ver. \^), Imt they have not been yet admitted to the full privileges of their adoption into the family of Cod. 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 consummation of all things. This adoption is not diflerent from the first, but is the coniplt^tion of the act of grace when a flintier is received into the family of ( Jod. % The re.demfttion of tin- body. The complete recovery of the body from <k'ath and corruj)tion. The particular
24 For we are saved by hope:
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 look:3 forward to that complete deUverance, 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 ])rospect of the most princely inheritance, or of the brightest crown that a monarch ever wore.
24. 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 (or 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 are so great that nothing but the prospect of future tlcliverancc would uphold us; and the prospect is suilicient to enable us to l)ear them with patience. This is tlu! proper meaning of the word save;
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
and it is often thus used in the New Testament. See Matt. viii. 25; xvi. 25. Mark iii. 4; viii. 35. 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, f Bret 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 ma7i 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. ^ IVhy. How. V/hat a man actually possesses, how can he look forward to it with anticipation?
25. But ifive hope, &c. The effect here stated is one which exists every where. Where there is a strong desire for an object, and a corresponding expectatioji of obtaining it — which constitutes true hope — then we can wait for it whh 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. 2 Cor. iv. 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.
26 Likewise the Spirit also helpeth our infirmities: for we
duces a new source of consolation and support, that which is derived from the Spirit. It is a continuation of the argum.ent 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. f Helpeth. This word properly means, to sustain rvith 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.' ^ Onr in- Jirmities. Assists us in our infirmities, or aids us to bear them. The word in- ^firmities 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, f For tve kno'w not, &c. 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, (I.) 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, if left alone, they would neither be able to bear their trials, nor know what to ask at the hand of God. ^ Biit the Spirit itself. The Holy Spirit, ver. 9—11. ^ Maketh intercession. The word here used
know not what we should pray for as we ouglit: but" the Spirit itself maketh intercession for us with groanings which cannot be uttered.
27 And he ' that searcheth the
(i/TTioivT-jyx^vit), occurs nowhere else in the New Testament.- The word hrir).- X'xv'x, 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 infh'mities. t With groanings. With sighs, or that deep feeling and intense anxiety which exists in the oppressed and burdened heart of the (Christian. ^ ll'hich 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.'
27. And he that searcheth the hearts. God. 'i'o search the beart is one of his attributes which cannot be communicated to a creature. Jer. xvii. 10. ^ Knoiveth what is the mind of the Spirit. Knows the desires which the Holy Spirit excites and ])roduces in the heart. He does not need that those (iccji emotions should be exjjressed in ^vords; he does not need the elo(]uencc of language to induce bim to bear; Itut he sees the anxious feelings of the -oul, and is ready to aid and to bless.
hearts knowetli what is the mind of the Spirit, because * he maketh intercession for the saints according ' to the ivill of God.
28 And we know ^ that all things work together for good
t 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. (3.) 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 for 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 inlluence of the Holy Spirit. And the doctrine hero 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 m.idst of our feebleness we may look to God for the aid of his Spirit, and rejoice in his presence, and in his })Owcr to sustain us in our sighings, and to guide us in our wanderings.
28. And ive knotv. This verse introduces another source of consolation and support, drawn from the fact that all things are under the direction of an infuiitrly wise IJeing.who has purposed the salvation of the Christian, and who has so ai)[)ointed all things that they shall contribute to it. 1 All things. All our adlictions and trials; all the persecutions and calamities to which
to them that love God, to them who are the called according to his purpose.
we are exposed. Though they are numerous and long-continued, yet they are among the means that are appointed for our welfare. 1 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. cxix. 67. 71. Jer. xxxi. 18, 19. Heb. xii. 11. ^ For good. For our real welfare; for the promotion of true piety, peace, and happii:icss in our hearts. \ To them that hve 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 ivho are the called. Christians are often represented as called of God. The word {iLKmk) is sometimes used to denote an external invitation, offer, or calling. Matt. XX. 16; xxii. 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. i. 6, 7. 1 Cor. i. 2. 24. Rev. xvii. 14. It is evidently used in this sense here — to denote those
29 For whom he did foreknow, " he also did predestinate to be conformed to the image of
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 v/ay their salvation is to be traced entirely to God. *| According to his purpose. The word here rendered purpose {Tre^i^iTi;) means properly a proposition., or a laying dovi^n any thing in view of others; and is thus applied to the bread that was laid on the table of shoxv-bread. Tvlatt. xii. 4. Mark ii. 26. Luke vi. 4. Hence it means, when applied to the mind, apian ox purpose of mind. It implies that God had a plan, purpose, or intention, in regard to all who became Christians. I'hey 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. ix. 11. Eph. i. 11; iii. 11. 2 Tim. i. 9. Jer. li. 29. This purpose of saving his people is, (1.) One over v/hich a creature can have no control; it is according to the counsel of his own will. Eph. i. 11. (2.) It is without any merit on the part of the sinner — a purpose to save him by grace. 2 Tim. i. 9. (3.) It is eternaL Eph. iii. 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 acknov?- ledge him as the fountain and source of all their hopes of heaven.
29. For xvhom he did foreknow. The word used here (Tr^'Ayvo)') has been his Son, that he might be the first-born among many brethren.
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 knov) beforehand; to be acquainted with future events. But whether it means here simply to know that certain persons -woicld 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 knoicledge. It was certainly foreseen, in some way, that they would believe, and be saved. There is nothing, tlierefore, 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 Jixed; 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 purjiose of God that they were called. This passage does not affirm w////, or hoxu, or on ivliat grounds God foreknow lliat 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,' &c. 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, t JI^ ^l^o did predestijiate. See the meaning of the original of this word explained in Notes on ch. i. 4. See also Note on Acts iv. 28, and 1 Cor. ii. 7. In these places the word evidently means to determine, purpose, or decree beforehand; and it mnst 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 ex' ternal 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 vcr..30. No passage could possibly teach in stronger language that it was God's purpose to save those who will be saved. Eph. i..5, " Having predestinated us unto the adoption of children by Jesus Christ unto himself." ver. 11, " Being predestinated according to the purpose of Him who worketh all things alter the counsel of his own will." 1' To be conformed to tlie image of his Son. To resemble his Son; to be of like form with the injage of his Son. We may learn here, (1.) That God does not determine to save men, whatever their character niay be. The decree is not to save tlieni in their
30 Moreover, whom he did predestinate, them he also called: " and whom he called, them he also justified: ' and whom he
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 pre-eminent 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. ii. 12 — 14. t Many brethren. IVot a few. The purpose of God is that many of the human family shall be saved.
30. JMoreover, &c. 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, t JVhom 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?n/«ri 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 con- Q
justified, them he also glorified.* 31 What shall we then sayto these things? If '^ God be for us, who can be against us?
nexion 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. ^ ffe Justified. See Note, ch. iii. 24. Not that he justified them from eteniiiy, 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. 7^he one is connected in the purpose of God with the other; and the one, iii fact, does not take place without the other. The purpose was in eternity. The calling and justifying iji time. ^ Them he also glorified. This refers probably to heaven. It means that there is a connexion between justification and glory. The one does nut 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 ever existing 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 predesthiated he called, and whom he called he justified, and whom he justified might fall axvay and be lost for ever?
31. What shall ive then say, &c. What fairly follows from the facts stated ■* or what conclusion shall wc draw in regard to the power of the
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 tiling
Christian religion to support us in our trials from the considerations which have been stated 1 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 bv adopting us (ver. 15), by granting to us his Spirit (ver. 16, 17. 26, 27), and by his gracious purpose to save us (ver. 29, 30). t fVho can be a^-ainst us? Who can injure or destroy us 1 Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. Uod is more mighty than all our foes; and he can defend and save us. See Ps. cxviii. 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.
33. He that spared not. Who did not retain, or keep from suffering and death. ^ His oxvn 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. 1 Bnt delivered him vp. Gave him into the hands of men, and to a cruel death. Note, Acts ii. 23. 1i For ns alt. For all Christians. The connexion requires that this expression should be understood here with this limitation. The argument for the security of all Chris tians 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 Hock 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. 1 Hoiu shall he not. His giving his Son is a proof that h3 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. ^ Jill thi7}:^-s. All things that may be needful for our welfare. These things he will g'we freely; without money and without price. His fust great gift, that of his Son, was a free gift; and all others that wc 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, (I.) 'J'he 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 hia So7i 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.
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 1 ^ God's elect. His chosen people. Those who have been chosen according to his eternal purpose. Note, ver. 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. H It is God that justifeth. That is, who has pardoned them, and admitted 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
them to his favour; "and pronounced themjiist in his sight. Note, ch. i. 17; iii. 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 more 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.
34. TVho 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 theml' 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 (Note, ch. iv. 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. Matt, xxviii. 18, 19. John xvii. 2. Eph. i. 20—23. The Christian is, therefore, under the protection of Christ, and is secure from being condemned by him. ^ IVho also viaketh intercession for ns. Note, ver. 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. vii. 25. This is ihe 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, vye are safe.
35. Who shall separate iLS. That is, finally or entirely separate us. This is a nev/ 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 r 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,
sake we are killed all the day long; we are accounted as sheep for the slaughter.
The reason for so understanding the expression is, that it is not conceivable how afflictions, &c. should have any tendency to alienate Christ's love from us; but their 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. 'V\\e 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 (d-Ki^ic). Note, ch. ii. 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 (a-Tir.^ct^iu.). This word properly means iian-o-ivness 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. 2 Cor. vii. 5, " Without were fightings, ivithin were fears." See Note, Kom. ii. 9. ^ Or persecution. Note, Matt. v. II. To these the early Christians were constantly exposed. 1 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.
36..lis it is ivritlen. Ps. xliv, 22. This passage the apostle quotes not as having originally reference to Christians, but as aptli/ 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. Tl For thy sake. In thy cause; or on account of attachment to thee, f JVe are killed. We are subject to, or exposed to death. We endure sufl'erings equivalent to dying. Comp. 1 Cor. iv. 9, " God hath set forth us the apostles last, as it -were appointed to death." ^.811 the day lojiq-. Continually; constantly. There is no intermission to our danger, and to our exposure to death. ^ ff'e are accounted. We are reckoned; we are regarded, or dealt with. That is, our enemies judge that we ought to (lie, and deem us the appropriate subjects of slaughter, with as little concern or remorse as the liVes of sheep are taken.
we are more than conquerors, through him « that loved us.
all these things. In the very midst of them; while we are enduring them we are able to triumph. Comp. 1 Cor. XV. 57. ^ JVe are more than conquerors. We gain the victory. That is, they have not power to subdue us; to aUenate our love and confidence; to produce apostasy. We are the victors, net 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. 2 Cor. iv. 17), and which h uced with great force and appropriateness here, t Titrovgh him, &c. 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. Phil. iv. 13, "I can do all things through Christ who strengtheneth me."
38. For I am persuaded, I have a strong ani unwavering confidence. Latin Vulgate, ' / am certain.' The •expression here implies unwavering certainty. ^ J\^either 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, f J\^or 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 grains of incense on the altar of a heathen god. a 2 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 I from the love of Christ. ^ A'or an- \gels. It seems to be apparent that ^ good angels cannot be intended here. \ The apostle was saying that nothing I would separate Christians from the I love of Christ. Of course, it would be I implied that the things which he spej cifics might be supposed to have some I 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. I i. 14), should seek to alienate the minds I of Christians from the Saviour, or that 1 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 Matt I XXV. 41. 1 Cor. vi. 3. f A^or princi- ^ palities (^;t^i). This v,?ord usually; refers to magistrates and civil rulers. I But it is also applied to evil angels, as j having dominion over men. Eph. vi. '12, " For we wrestle against....priu' \ cipalitles." Col. ii. 15, " And having I spoiled principalities." 1 Cor. xv. 24, i " When he shall have put down all i rxde;" Greek, ^e,X'^'''' ^Of^^ have sup- ' posed that it refers here to magistrates I 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, t JVb?* po-ivers. This word (^-jvajuag) is often applied to magistrates; but it is also applied to evil spirits that have dominion over men. 1 Cor. xv. 24. The: ancient Rabbins also give the name powers to evil angels. {Schleiisner.) ' 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 I in the Scriptures. And there is also i reason to suppose that they made euch
gels, nor principalities, nor powers, nor things present, nor things to come,
39 Nor height, nor depth, nor
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 Matt. XXV. 41. Eph. vi. 12. Col. ii. 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, f A^or things present. Calamities and persecutions to which we are now subject. ^ JVor things to come. Trials to which we may be yet exposed. It evinced strong confidence to say that no possible trials should be sufiicient to destroy their love for Christ.
39. JVor height. This has been variously understood. Some have regarded it as referring to evil spirits in the air; others, to high and lofty speculation 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 oinco, 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.(esus Christ. H JK'or defith. Nor the lowest circumstances of depression, poverty, contempt, and want; the very lowest rank of life. ^ jXor any other creature. Nor any other created thing; any other thing in the universe; any thing that can occur. This expresses the most unwavering confidence that all who were (Jhrislians would cerl^iinly continue to love the Lord Jesus, and be saved.
any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
\ 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. ^ ll'hich 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.
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 any where 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 futnre 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 (iod, tho 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. {^.) With what thankfulness, then, should we approach the ( »od 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 trium[)hantly we may wait until the day of our complete adoption, the en-
T SAY the truth in Christ, I lie not, my conscience also
This chapter opens in some degree a new train of thought and argumentation. Its main design probably was to meet objections which would be alleged against the positions advanced and defended in the previous parts of the epistle. In the previous chapters, Paul had defended the position that the barrier between the Jews and Gentiles had been removed; that the Jews could not be saved by any external advantages which they possessed; that all were alike guilty before God; and that there was but one way for Jews and Gentiles of salvation — by faith in Jesus Christ, ch. i. ii. iii. He had stated the benefits of this plan (ch. v.), and showed its bearing in accomplishing what the law of Moses could not effect in overcoming sin. ch. vi. vii. In ch. viii. he had stated also on what principles this was done; that it was according to the purpose of God — the principle of electing mercy applied indiscriminately to the mass of guilty Jews and Gentiles. To this statement two objections might arise: first, that it was unjust; and second, that the whole argument involved a departure from the promises made to the Jewish nation. It might further be supposed that the apostle had ceased to feel an interest in his countrymen, and had become the exclusive advocate of the Gentiles. To meet these objections and feelings, seems to have been the design of this chapter. He shows them, (1.) His unabated love for his countrymen, and regard for their welfare, ver. 1 — 5. (2.) He shows them from their own writings that the principle of election had existed in former times — in the case of Isaac (ver. 7 — 13); in the writings of Moses (ver. 1.5); in the case of Pharaoh (ver. 17); and in the prophecies of Hosea and Isaiah (ver.
2 That I have great heaviness
25—29). (3.) He takes occasion throughout the chaper to vindicate this principle of the divine administration; to answer objections; and to show that, on the acknowledged principles of the Old Testament, a part of the Jewish nation might be rejected; and that it was the purpose of God to call others to the privileges of the people of God. ver. 16. 19—23. 25, 26. 29—33. The chapter, therefore, has not reference to national election, or to choice to external privileges, but has direct reference to the doctrine of the election to salvation which had been stated in ch. viii. To suppose that it refers merely to extevnal privileges and national distinctions, makes the whole discussion unconnected, unmeaning, and unnecessary.
1. / say the truth. In what I am about to affirm respecting ray attachment to the nation and people. 1 In Christ. Most interpreters regard this as a form of an oath, as equivalent to calling Christ to witness. It is certainly to be regarded, in its obvious sense, as an appeal to Christ as the searcher of the heart, and as the judge of falsehood. Thus the word translated " in" (iv) is used in the form of an oath in Matt. v. 34—36. Rev. x. 6, Greek. We are to remember that the apostle was addressing those who had been Jews; and the expression has all the force of an oath by the JMessiah. This shows that it is ri^-ht on great and solemn occasions, and in a solemn manner, axd thus only, to appeal to Christ for the sincerity of our motives, and for the truth of what we say. And it shows further, that it is right to regard the Lord Jesus Christ as present with us, as searching the heart, as capable of detecting insincerity, hypocrisy, and perjury, and as therefore divine. 1 J\fy conscience. Conscience is that act or judgment of the mind by which we decide on the lawfulness oi
3 For I ° could wish that my-
unlawfulness of our actions, and by •vN'hich we instantly approve or condemn them. It exists in every man, and in a strong witness to our integrity or to our guilt. ^ Bearing me tvitness. Testifying to the truth of what I say. S In'the Holy Ghost. He does not say that he speaks the truth by or in the Holy Ghost, as he had said of Christ; but that the conscience pronounced its concurring testimony bij the Holy Ghost; that is, conscience as enlightened and influenced by the Holy j Ghost. It was not simply natural con- j science, but it was conscience under j the full influence of the Enlightener of j the mind and Sanclifier of the heart, j The reasons of this solemn asseveration are probably the following: (1.) His conduct and his doctrines had led some to believe that he was an apostate, and had lost his love for his countrymen. He had forsaken their institutions, and devoted himself to the salvation of the Gentiles. He here shows them that it was from no want of love to them. (2.) The doctrines which he was about to state and defend were of a similar character; he was about to maintain that no small part of his own countrymen, notwithstanding their privileges, would be rejected and lost. In this solemn manner, therefore, he assures them that this doctrine had not been embraced because he did not love them, but because it was solemn, though moet painful truth. He proceeds to enumerate their privileges as a people, and to t-how to them the strength and tenderness of his love.
2. Great heaviness. Great grief. *\ Continual sorrotv. The word rendered continual here must be taken in a popular sensn. Not that he was literally all the time pressed down with this sorrow, but that whenever he thought on this subject, he had great ijrief; as wc say of a painful subject.
self were accursed * from Christ for my brethren, my kinsmen a.ccording to the flesh:
it is a source of constant pain. The cause of this grief, Paul does not ex' pressly mention, though it is imphed in what he immediately says. It was the fact that so large a part of the nation would be rejected, and cast off.
3. For I could -wish, &c. This passage has been greatly controverted. Some have proposed to translate it, ' I did wish,' as referring to a former state, when he renounced Christ, and sought to advance the interests of the nation by opposing and defying him. But to this interpretation there are insuperable objections. (1.) The object of the apostle is not to state hi^ former feelings, but his present attachment to his countrymen, and willingness to sutler for them. (2.) The proper grammatical construction of the word used here is not I did wish, but I could desire; that is, if the thing were possible.^. It is not I do wish, or did wish, but I could desire {'Hux^/uiw), implying that he was willing now to endure it; that his present love for them was so strong, that he would, if practicable, save them from the threatened ruin and apostasy. (3.) It is not true that Paul ever did wish before his conversion to be accursed by Christ, i. e. by the Messiah. He opposed Jesus of IS'azareth; but he did not believe that he wa.s the.Messiah. At no time would he have wished to be devoted to destruction by the JMessiah, or by Christ. Nothing would have been more terrible to a Jew; and Saul of Tarsus never doubted that he was the friend of the promised Messiah, and was advancing the true interests of his cause, and defending the hopes of his nation against an impostor. The word, therefore, expresses a feeling which the apostle had, when writing this epistle, in regard to the condition and prospects of the nation. ^ Jf'tre accursed from Christ. Might bo anathema by
4 Who are Israelites; to whom per tablet h the adoption, " and the glory, * and the ^ covenants, "
Christ (. vaS-s/zct itvut Ltto tov Xg/^Tsy). This passage has been much controverted. The word rendered accursed (anathema) properly means, (1.) Ax\y thing that was set up, or set apart, or consecrated to the gods in the temples, as spoils of war, images, statues, &c. This is its classical Greek meaning. It has a similar meaning among the Hebrews. It denoted that which was set apart or consecrated to the service of God, as sacrifices or offerings of any kind. In this respect it is used to express the sense of the Hebrew word D"»n, any tiling devoted to Jetiovah, ■witJioiit tlie possibility of redemption.
and the giving of the law, "^ and the ' service of God, and the
tion could in no conceivable way benefit the Jews. (3.) Such a wiUingness is not and cannot be required. And, (4.) It would be impious and absurd. No man has a right to be willing to be the eternal enemy of God; and no man ever yet was, or could be willing to endure everlasting torments, t From Christ. By Christ. Grotius thinks it means from the church of Christ. Others think it means "after the example of Christ;" and others, from Christ for ever. But it evidently means that he was willing to be devoted by Christ; i. e. to be regarded by him, and appointed by him, to suflering and
Lev. xxvii. 21; xxviii. 29. Num. xviii. i death, if by that means he could save 14. Deut. vii. 26. Josh. vi. 17, 18; j his countrymen. It was thus the highvii. 1. 1 Sam. xv. 21. Ezek. xliv. 29. i est expression of true patriotism and (2.) As that which was thus dedicated | benevolence. It was an example for to Jehovah was alienated from the use I all Christians and Christian ministers.
of him who devoted it, and was either burnt or slain, and devoted to destruction as an offering, the word came to signify a devotion of any thing to destruction, or to complete ruin. And as whatever is devoted to destruction may be said to be subject to a curse, or to be accursed, the word comes to have
They should be willing to be devoted to pain, privation, toil, and death, if by that they could save others from ruin, t '^ty Icinsmen, «&c. My countrymen; all of whom he regarded as his kinsmen, or relations, as descended from the same ancestors, t Accordingto tlie fiesli. By birth. They were of this signification. 1 Kings xx. 42. Isa. \ the same blood and parentage, though xxxiv. 5. But in none of these cases I not now of the same religious belief, does it denote eternal death. The idea, | 4. Who are Israelites. Descended therefore, in these places is simply, ' I j from Israel, or Jacob; honoured by could be willing to be destroyed, or de- i having such an ancestor, and by bearvoted to death, for the sake of my coun- i ing a name so distinguished as that of trymen.' And the apostle evidently I his descendants. It was formerly the means to say that he would be willing \ honourable appellation of the people to suffer the bitterest evils, to forego all pleasure, to endure any privation and toil, nay, to offer his life, so that he might be wholly devoted to sufferings, as an offering, if he might be the means of benefiting and saving the nation. For a similar case, see Ex. xxxii. 32. This does not mean that Paul would lie willing to be damned for ever. For, (1.) The words do not imply that, and will not bear it. (2.) SucJi a destruc- of God. t I'o whom pertaineth. To whom it belongs. It was their elevated external privilege. ^ Tlie adoption. Of the nation into the family of God, or to be regarded as his pecuHar people. Deut. vii. 6. <| And tlie glory. The symbol of the divine presence that attended them from Egypt, and that finally rested over the ark in the first temple— Me Shechinah. Ex. xiii. 21, 22; xxv. 22. 1 And tlie covenant.
5 Whose are the fathers, » nnd of whom, '' as concermng the flesh, Christ came, who is ' over all, God blessed for ever. Amen.
6 Not as though the word of God hath taken ^ none efi'ect.
For ' they are not all Israel which are of Israel.
7 Neither, because they are the seed of Abraham, are they all children: but in ^ Isaac shall thy seed by called.
8 That is, they which are
The various compacts or promises which had been made from time to time with Abraham, Isaac, and Jacob, and with the nation; the pledges of the divine protection. ^ The giving of the laxu. On Mount Sinai. Ex.xx. Comp. Ps. cxlvii. 19. ^ And the service of God. The temple service; regarded by them as the pride and ornament of their nation. T! And the promises. Of the Messiah; and of the spread of the true religion from them as a nation.
5. IVhose are the fathers. Who have been honoured with so illustrious an ancestry. Who arc descended from Abraham, Isaac, &c. On this they highly valued themselves, and in a certain sense not unjustly. Com- 1 pare Matt. iii. 9. "li Of whom. Of whose nation. This is placed as the crowning and most exalted privilege, that their nation had given birth to the long-expected Messiah, the hope of the world. 1 As concerning the ^flesli. 8o far as his human nature was concerned. The use of this language supposes that there was a higher nature, in respect to which he was not of their nation. See Note, ch. i. 3. ^ Christ came. He had already come; and it was their high honour that he was one of their nation. ^ JTho is over all. This is an appellation that belongs only to the true God. It implies supreme divinity; and is full proof that the Messiah is divine. Much effort has been made to show that this is not the true rendering, but without success. There are no various readings in the rJreek MSS. of any consequence; and the connexion here evidently requires us to understand this of n nature that ii not " according to the flesl)," i. c. as the apostle here shows of the divine nature. ^ God blessed for evi is evidently applied to the Lord Jes^us; and it proves that he is divine. If the translation is fairly made, — and it has never been proved to be erroneous, — it demonstrates that he is God as well as man. The doxology " blessed for ever" was usually added by the Jewish writers after the mention of the name God, as an expression of reverence. (See the various interpretations that have been proposed on this passage examined in Prof. Stuart's Notes on this verse.)
6. J\rot as though, &c. Not as though the promise of God had entirely failed. Though I grieve thus (ver. 2, 3), though I am deeply apprehensive for the nation, yet 1 do not affirm that all the nation is to be destroyed. The promise of God will not entirely fail. ^.A'ot all fsrael. Not all the descendants of Jacob have the true spirit of Israelites, or are Jews in the scriptural sense of the term. See Note, ch. ii. 28, 29.
7. Are they all children. Adopted into the true family of God. Many of the descendants of Abraham were rejected. ^ Jiut in Isaac. This was the promise. Gen. xxi. 12. ^ Shall thy seed, &c. Thy true people. This implied a selection, or choice; and therefore the doctrine of election was illustrated in the very commencement of the history of the nation; and as God had then made such a distinction, he might still do it. Ashe had then rejected a part of the natural descendants of Abraham, so he might s-till do it. This is the argument which the apostle ia pursuing.
the children of the flesh, these m'e not the children of God: but the children " of the promise are counted for the seed.
9 For this is the word of promise. At '' this time will I
10 And not only this; but when Rebecca ' also had conceived by one, even by our father Isaac;
Are not of necessity the adopted chil dren of God; or are not so in virtue of their descent merely. This was in opposition to one of the most settled and deeply-cherished opinions of the Jews. They supposed that the mere fact of being a Jew, entitled a man to the blessings of the covenant, and to be regarded as a child of God. But the apostle shows them that it was not by their natural descent that these spiritual ing this, is doubtless to show to whom the promise appertained; and by specifying this, he shows that it had not reference to Ishmael, but to Isaac. % At this time. Greek, According to this time. See Gen. xviii. 10. 14. Probably it means at the exact time promised; I will fulfd the prediction at the very time. Comp. 2 Kings iv. 16.
were not conferred on men simply from the fact that they were Jews; and that consequently those who were not Jews might become interested in those spiritual blessings. ^ But the children of the promise. The descendants of Abraham on whom the promised blessings would be bestowed. The sense is, hat God at first contemplated a distinction among the descendants of Abraham, and intended to confine his blessings to such as he chose; that is, to those to whom the promise particularly appertained, to the descendants of Isaac. The argument of the apostle is, that tlie principle w^as thus established that a distinction might be made among those who were Jews; and as that distinction had been made in former times, so it might be under the Messiah. ^ Are counted. Are regarded, or reckoned. God reckons things as they are; and therefore designed that they should be his true children. *| As the seed. The spiritual children of God; the partakers of his mercy and salvation. This refers, doubtless, to spiritual privileges and to salvation; and therefore has relation not to nations as such, but to individuals.