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Matthew Henry’s Complete Commentary
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Matthew Henry |
R O M A N S.
CHAP. VIII.
The apostle, having fully explained the doctrine of justification, and
pressed the necessity of sanctification, in this chapter applies
himself to the consolation of the Lord’s people. Ministers are helpers
of the joy of the saints. “Comfort ye, comfort ye my people,” so runs
our commission,
It is the will of God that his people should be a comforted people. And
we have here such a draught of the gospel charter, such a display of
the unspeakable privileges of true believers, as may furnish us with
abundant matter for joy and peace in believing, that by all these
immutable things, in which it is impossible for God to lie, we might
have strong consolation. Many of the people of God have, accordingly,
found this chapter a well-spring of comfort to their souls, living and
dying, and have sucked and been satisfied from these breasts of
consolation, and with joy drawn water out of these wells of salvation.
There are three things in this chapter:
I. The particular instances of Christians’ privileges,
II. The ground thereof laid in predestination,
III. The apostle’s triumph herein, in the name of all the saints,
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1 There is therefore now no condemnation to them which are in
Christ Jesus, who walk not after the flesh, but after the Spirit.
2 For the law of the Spirit of life in Christ Jesus hath made
me free from the law of sin and death.
3 For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh:
4 That the righteousness of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit.
5 For they that are after the flesh do mind the things of the
flesh; but they that are after the Spirit the things of the
Spirit.
6 For to be carnally minded is death; but to be spiritually
minded is life and peace.
7 Because the carnal mind is enmity against God: for it is
not subject to the law of God, neither indeed can be.
8 So then they that are in the flesh cannot please God.
9 But ye are not in the flesh, but in the Spirit, if so be that
the Spirit of God dwell in you. Now if any man have not the
Spirit of Christ, he is none of his.
I. The apostle here beings with one signal privilege of true
Christians, and describes the character of those to whom it belongs:
There is therefore now no condemnation to those that are in Christ
Jesus,
v. 1.
This is his triumph after that melancholy complaint and conflict in the
foregoing chapter–sin remaining, disturbing, vexing, but, blessed be
God, not ruining. The complaint he takes to himself, but humbly
transfers the comfort with himself to all true believers, who are all
interested in it.
1. It is the unspeakable privilege and comfort of all those that are in
Christ Jesus that there is therefore now no condemnation to them. He
does not say, “There is no accusation against them,” for this there is;
but the accusation is thrown out, and the indictment quashed. He does
not say, “There is nothing in them that deserves condemnation,” for
this there is, and they see it, and own it, and mourn over it, and
condemn themselves for it; but it shall not be their ruin. He does not
say, “There is no cross, no affliction to them or no displeasure in the
affliction,” for this there may be; but no condemnation. They
may be chastened of the Lord, but not condemned with the world. Now
this arises from their being in Christ Jesus; by virtue of their union
with him through faith they are thus secured. They are in Christ
Jesus, as in their city of refuge, and so are protected from the
avenger of blood. He is their advocate, and brings them off. There is
therefore no condemnation, because they are interested in the
satisfaction that Christ by dying made to the law. In Christ, God does
not only not condemn them, but is well pleased with them,
2. It is the undoubted character of all those who are so in Christ
Jesus as to be freed from condemnation that they walk not after the
flesh but after the Spirit. Observe, The character is given from
their walk, not from any one particular act, but from their course and
way. And the great question is, What is the principle of the walk, the
flesh or the spirit, the old or the new nature, corruption or grace?
Which of these do we mind, for which of these doe we make provision, by
which of these are we governed, which of these do we take part
with?
II. This great truth, thus laid down, he illustrates in the
and shows how we come by this great privilege, and how we may answer
this character.
1. How we come by these privileges–the privilege of justification, that
there is no condemnation to us–the privilege of sanctification,
that we walk after the Spirit, and not after the flesh, which is
no less our privilege than it is our duty. How comes it about?
(1.) The law could not do it,
v. 3.
It could neither justify nor sanctify, neither free us from the guilt
nor from the power of sin, having not the promises either of pardon or
grace. The law made nothing perfect: It was weak. Some attempt
the law made towards these blessed ends, but, alas! it was weak, it
could not accomplish them: yet that weakness was not through any defect
in the law, but through the flesh, through the corruption of
human nature, by which we became incapable either of being justified or
sanctified by the law. We had become unable to keep the law, and, in
case of failure, the law, as a covenant of works, made no provision,
and so left us as it found us. Or understand it of the ceremonial law;
that was a plaster not wide enough for the wound, it could never take
away sin,
(2.) The law of the Spirit of life in Christ Jesus does it,
v. 2.
The covenant of grace made with us in Christ is a treasury of merit and
grace, and thence we receive pardon and a new nature, are freed from
the law of sin and death, that is, both from the guilt and power of
sin–from the course of the law, and the dominion of the flesh. We are
under another covenant, another master, another husband, under the
law of the Spirit, the law that gives the Spirit, spiritual life
to qualify us for eternal. The foundation of this freedom is laid in
Christ’s undertaking for us, of which he speaks
v. 3,
God sending his own Son. Observe, When the law failed, God
provided another method. Christ comes to do that which the law could
not do. Moses brought the children of Israel to the borders of Canaan,
and then died, and left them there; but Joshua did that which Moses
could not do, and put them in possession of Canaan. Thus what the law
could not do Christ did. The best exposition of this verse we have
To make the sense of the words clear, which in our translation is a
little intricate, we may read it thus, with a little
transposition:–God sending his own Son in the likeness of sinful
flesh, and a sacrifice for sin, condemned sin in the flesh, which the
law could not do, in that it was weak through the flesh, &c.,
v. 4.
Observe,
[1.] How Christ appeared: In the likeness of sinful flesh. Not
sinful, for he was holy, harmless, undefiled; but in the likeness of
that flesh which was sinful. He took upon him that nature which was
corrupt, though perfectly abstracted from the corruptions of it. His
being circumcised, redeemed, baptized with John’s baptism, bespeaks the
likeness of sinful flesh. The bitings of the fiery serpents were cured
by a serpent of brass, which had the shape, through free from the
venom, of the serpents that bit them. It was great condescension that
he who was God should be made in the likeness of flesh; but much
greater that he who was holy should be made in the likeness of sinful
flesh. And for sin,–here the best Greek copies place the comma.
God sent him, en homoiomati sarkos hamartias, kai peri
hamartias—in the likeness of sinful flesh, and as a
sacrifice for sin. The LXX. call a sacrifice for sin no more than
peri hamartias—for sin; so Christ was a
sacrifice; he was sent to be so,
[2.] What was done by this appearance of his: Sin was condemned,
that is, God did therein more than ever manifest his hatred of sin; and
not only so, but for all that are Christ’s both the damning and the
domineering power of sin is broken and taken out of the way. He that is
condemned can neither accuse nor rule; his testimony is null, and his
authority null. Thus by Christ is sin condemned; though it live and
remain, its life in the saints is still but like that of a condemned
malefactor. It was by the condemning of sin that death was disarmed,
and the devil, who had the power of death, destroyed. The condemning of
sin saved the sinner from condemnation. Christ was made sin for us
(2 Cor. v. 21),
and, being so made, when he was condemned sin was condemned in the
flesh of Christ, condemned in the human nature: So was sanctification
made to divine justice, and way made for the salvation of the sinner.
[3.] The happy effect of this upon us
(v. 4):
That the righteousness of the law might be fulfilled in us. Both
in our justification and in our sanctification, the righteousness of
the law if fulfilled. A righteousness of satisfaction for the breach of
the law is fulfilled by the imputation of Christ’s complete and perfect
righteousness, which answers the utmost demands of the law, as the
mercy-seat was as long and as broad as the ark. A righteousness of
obedience to the commands of the law is fulfilled in us, when by the
Spirit the law of love is written upon the heart, and that love is the
fulfilling of the law,
Though the righteousness of the law is not fulfilled by us, yet,
blessed be God, it is fulfilled in us; there is that to be found upon
and in all true believers which answers the intention of the law.
Us who walk not after the flesh, but after the Spirit. This is
the description of all those that are interested in this
privilege–they act from spiritual and not from carnal principles; as
for others, the righteousness of the law will be fulfilled upon them in
their ruin. Now,
2. Observe how we may answer to this character,
v. 5,
&c.
(1.) By looking to our minds. How may we know whether we are after the
flesh or after the Spirit? By examining what we mind, the things of the
flesh or the things of the spirit. Carnal pleasure, worldly profit and
honour, the things of sense and time, are the things of the flesh,
which unregenerate people mind. The favour of God, the welfare of the
soul, the concerns of eternity, are the things of the Spirit, which
those that are after the Spirit do mind. The man is as the mind is. The
mind is the forge of thoughts. As he thinketh in his heart, so is
he,
Prov. xxiii. 7.
Which way do the thoughts move with most pleasure? On what do they
dwell with most satisfaction? The mind is the seat of wisdom. Which way
go the projects and contrivances? whether are we more wise for the
world or for our souls? phronousi ta tes sarkos—they
savour the things of the flesh; so the word is rendered,
It is a great matter what our savour is, what truths, what tidings,
what comforts, we do most relish, and are most agreeable to us. Now, to
caution us against this carnal-mindedness, he shows the great misery
and malignity of it, and compares it with the unspeakable excellency
and comfort of spiritual-mindedness.
[1.] It is death,
v. 6.
It is spiritual death, the certain way to eternal death. It is the
death of the soul; for it is its alienation from God, in union and
communion with whom the life of the soul consists. A carnal soul is a
dead soul, dead as a soul can die. She that liveth in pleasure is
dead
(1 Tim. v. 6),
not only dead in law as guilty, but dead in state as carnal. Death
includes all misery; carnal souls are miserable souls. But to be
spiritually minded, phronema tou pneumatos—a
spiritual savour (the wisdom that is from above, a principle of
grace) is life and peace; it is the felicity and happiness of
the soul. The life of the soul consists in its union with spiritual
things by the mind. A sanctified soul is a living soul, and that life
is peace; it is a very comfortable life. All the paths of spiritual
wisdom are paths of peace. It is life and peace in the other world, as
well as in this. Spiritual-mindedness is eternal life and peace begun,
and an assuring earnest of the perfection of it.
[2.] It is enmity to God
(v. 7),
and this is worse than the former. The former speaks the carnal sinner
a dead man, which is bad; but this speaks him a devil of a man. It is
not only an enemy, but enmity itself. It is not only the alienation of
the soul from God, but the opposition of the soul against God; it
rebels against his authority, thwarts his design, opposes his interest,
spits in his face, spurns at his bowels. Can there be a greater enmity?
An enemy may be reconciled, but enmity cannot. How should this humble
us for and warn us against, carnal-mindedness! Shall we harbour and
indulge that which is enmity to God our creator, owner, ruler, and
benefactor? To prove this, he urges that it is not subject to the
law of God, neither indeed can be. The holiness of the law of God,
and the unholiness of the carnal mind, are as irreconcilable as light
and darkness. The carnal man may, by the power of divine grace, be made
subject to the law of God, but the carnal mind never can; this
must be broken and expelled. See how wretchedly the corrupt will of man
is enslaved to sin; as far as the carnal mind prevails, there is no
inclination to the law of God; therefore wherever there is a change
wrought it is by the power of God’s grace, not by the freedom of man’s
will. Hence he infers
(v. 8),
Those that are in the flesh cannot please God. Those that are in
a carnal unregenerate state, under the reigning power of sin, cannot do
the things that please God, wanting grace, the pleasing principle, and
an interest in Christ, the pleasing Mediator. The very sacrifice of
the wicked is an abomination,
Prov. xv. 8.
Pleasing God is our highest end, of which those that are in the flesh
cannot but fall short; they cannot please him, nay, they cannot but
displease him. We may know our state and character,
(2.) By enquiring whether we have the Spirit of God and Christ, or not
(v. 9):
You are not in the flesh, but in the Spirit. This expresses
states and conditions of the soul vastly different. All the saints have
flesh and spirit in them; but to be in the flesh and to be in the
Spirit are contrary. It denotes our being overcome and subdued by one
of these principles. As we say, A man is in love, or in
drink, that is, overcome by it. Now the great question is whether
we are in the flesh or in the Spirit; and how may we come to know it?
Why, by enquiring whether the Spirit of God dwell in us. The Spirit
dwelling in us is the best evidence of our being in the Spirit, for the
indwelling is mutual
Dwelleth in God, and God in him. The Spirit visits many that are
unregenerate with his motions, which they resist and quench; but in all
that are sanctified he dwells; there he resides and rules. He is there
as a man at his own house, where he is constant and welcome, and has
the dominion. Shall we put this question to our own hearts, Who dwells,
who rules, who keeps house, here? Which interest has the ascendant? To
this he subjoins a general rule of trial: If any man has not the
Spirit of Christ, he is none of his. To be Christ’s (that is, to be
a Christian indeed, one of his children, his servants, his friends, in
union with him) is a privilege and honour which many pretend to that
have no part nor lot in the matter. None are his but those that have
his Spirit; that is,
[1.] That are spirited as he was spirited–are meek, and lowly, and
humble, and peaceable, and patient, and charitable, as he was. We
cannot tread in his steps unless we have his spirit; the frame and
disposition of our souls must be conformable to Christ’s pattern.
[2.] That are actuated and guided by the Holy Spirit of God, as a
sanctifier, teacher, and comforter. Having the Spirit of Christ is the
same with having the Spirit of God to dwell in us. But those two come
much to one; for all that are actuated by the Spirit of God as their
rule are conformable to the spirit of Christ as their pattern. Now this
description of the character of those to whom belongs this first
privilege of freedom from condemnation is to be applied to all the
other privileges that follow.
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10 And if Christ be in you, the body is dead because of
sin; but the Spirit is life because of righteousness.
11 But if the Spirit of him that raised up Jesus from the dead
dwell in you, he that raised up Christ from the dead shall also
quicken your mortal bodies by his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh, to
live after the flesh.
13 For if ye live after the flesh, ye shall die: but if ye
through the Spirit do mortify the deeds of the body, ye shall
live.
14 For as many as are led by the Spirit of God, they are the
sons of God.
15 For ye have not received the spirit of bondage again to
fear; but ye have received the Spirit of adoption, whereby we
cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we
are the children of God:
In these verses the apostle represents two more excellent benefits,
which belong to true believers.
I. Life. The happiness is not barely a negative happiness, not to be
condemned; but it is positive, it is an advancement to a life that will
be the unspeakable happiness of the man
(v. 10, 11):
If Christ be in you. Observe, If the Spirit be in us, Christ is
in us. He dwells in the heart by faith,
Now we are here told what becomes of the bodies and souls of those in
whom Christ is.
1. We cannot say but that the body is dead; it is a frail,
mortal, dying body, and it will be dead shortly; it is a house of clay,
whose foundation is in the dust. The life purchased and promised does
not immortalize the body in its present state. It is dead, that is, it
is appointed to die, it is under a sentence of death: as we say one
that is condemned is a dead man. In the midst of life we are in death:
be our bodies ever so strong, and healthful, and handsome, they are as
good as dead
(Heb. xi. 12),
and this because of sin. It is sin that kills the body. This
effect the first threatening has
(Gen. iii. 19):
Dust thou art. Methinks, were there no other argument, love to
our bodies should make us hate sin, because it is such an enemy to our
bodies. The death even of the bodies of the saints is a remaining token
of God’s displeasure against sin.
2. But the spirit, the precious soul, that is life; it is now
spiritually alive, nay, it is life. Grace in the soul is its new
nature; the life of the saint lies in the soul, while the life of the
sinner goes no further than the body. When the body dies, and returns
to the dust, the spirit if life; not only living and immortal,
but swallowed up of life. Death to the saints is but the freeing of the
heaven-born spirit from the clog and load of this body, that it may be
fit to partake of eternal life. When Abraham was dead, yet God was the
God of Abraham, for even then his spirit was life,
See
And this because of righteousness. The righteousness of Christ
imputed to them secures the soul, the better part, from death; the
righteousness of Christ inherent in them, the renewed image of God upon
the soul, preserves it, and, by God’s ordination, at death elevates it,
and improves it, and makes it meet to partake of the inheritance of the
saints in light. The eternal life of the soul consists in the vision
and fruition of God, and both assimilating, for which the soul is
qualified by the righteousness of sanctification. I refer to
I will behold thy face in righteousness.
3. There is a life reserved too for the poor body at last: He shall
also quicken your mortal bodies,
v. 11.
The Lord is for the body; and though at death it is cast aside as a
despised broken vessel, a vessel in which is no pleasure, yet God will
have a desire to the work of his hands
(Job xiv. 15),
will remember his covenant with the dust, and will not lose a grain of
it; but the body shall be reunited to the soul, and clothed with a
glory agreeable to it. Vile bodies shall be newly fashioned,
Two great assurances of the resurrection of the body are mentioned:–
(1.) The resurrection of Christ: He that raised up Christ from the
dead shall also quicken. Christ rose as the head, and first-fruits,
and forerunner of all the saints,
The body of Christ lay in the grave, under the sin of all the elect
imputed, and broke through it. O grave, then, where is thy victory? It
is in the virtue of Christ’s resurrection that we shall rise.
(2.) The indwelling of the Spirit. The same Spirit that raiseth the
soul now will raise the body shortly: By his Spirit that dwelleth in
you. The bodies of the saints are the temples of the Holy Ghost,
Now, though these temples may be suffered for awhile to lie in ruins,
yet they shall be rebuilt. The tabernacle of David, which has fallen
down, shall be repaired, whatever great mountains may be in the way.
The Spirit, breathing upon dead and dry bones, will make them live, and
the saints even in their flesh shall see God. Hence the apostle by the
way infers how much it is our duty to walk not after the flesh, but
after the Spirit,
Let not our life be after the wills and motions of the flesh. Two
motives he mentions here:–
[1.] We are not debtors to the flesh, neither by relation, gratitude,
nor any other bond or obligation. We owe no suit nor service to our
carnal desires; we are indeed bound to clothe, and feed, and take care
of the body, as a servant to the soul in the service of God, but no
further. We are not debtors to it; the flesh never did us so much
kindness as to oblige us to serve it. It is implied that we are debtors
to Christ and to the Spirit: there we owe our all, all we have and all
we can do, by a thousand bonds and obligations. Being delivered from so
great a death by so great a ransom, we are deeply indebted to our
deliverer. See
[2.] Consider the consequences, what will be at the end of the way.
Here are life and death, blessing and cursing, set before us. If you
live after the flesh, you shall die; that is, die eternally. It is
the pleasing, and serving, and gratifying, of the flesh, that are the
ruin of souls; that is, the second death. Dying indeed is the soul’s
dying: the death of the saints is but a sleep. But, on the other hand,
You shall live, live and be happy to eternity; that is the true
life: If you through the Spirit mortify the deeds of the body,
subdue and keep under all fleshly lusts and affections, deny yourselves
in the pleasing and humouring of the body, and this through the Spirit;
we cannot do it without the Spirit working it in us, and the Spirit
will not do it without our doing our endeavour. So that in a word we
are put upon this dilemma, either to displease the body or destroy the
soul.
II. The Spirit of adoption is another privilege belonging to
those that are in Christ Jesus,
1. All that are Christ’s are taken into the relation of Children to
God,
Observe,
(1.) Their property: They are led by the Spirit of God, as a
scholar in his learning is led by his tutor, as a traveller in his
journey is led by his guide, as a soldier in his engagements is led by
his captain; not driven as beasts, but led as rational creatures, drawn
with the cords of a man and the bands of love. It is the undoubted
character of all true believers that they are led by the Spirit of God.
Having submitted themselves in believing to his guidance, they do in
their obedience follow that guidance, and are sweetly led into all
truth and all duty.
(2.) Their privilege: They are the sons of God, received into
the number of God’s children by adoption, owned and loved by him as his
children.
2. And those that are the sons of God have the Spirit,
(1.) To work in them the disposition of children.
[1.] You have not received the spirit of bondage again to fear,
v. 15.
Understand it, First, Of that spirit of bondage which the
Old-Testament church was under, by reason of the darkness and terror of
that dispensation. The veil signified bondage,
Compare
The Spirit of adoption was not then so plentifully poured out as now;
for the law opened the wound, but little of the remedy. Now you are not
under that dispensation, you have not received that spirit.
Secondly, Of that spirit of bondage which many of the saints
themselves were under at their conversion, under the convictions of sin
and wrath set home by the Spirit; as those in
the jailer
(Acts xvi. 30),
Paul,
Then the Spirit himself was to the saints a spirit of bondage: “But,”
says the apostle, “with you this is over.” “God as a Judge,” says Dr.
Manton, “by the spirit of bondage, sends us to Christ as Mediator, and
Christ as Mediator, by the spirit of adoption, sends us back again to
God as a Father.” Though a child of God may come under fear of bondage
again, and may be questioning his sonship, yet the blessed Spirit is
not again a spirit of bondage, for then he would witness an
untruth.
[2.] But you have received the Spirit of adoption. Men may give
a charter of adoption; but it is God’s prerogative, when he adopts, to
give a spirit of adoption–the nature of children. The Spirit of
adoption works in the children of God a filial love to God as a Father,
a delight in him, and a dependence upon him, as a Father. A sanctified
soul bears the image of God, as the child bears the image of the
father. Whereby we cry, Abba, Father. Praying is here called
crying, which is not only an earnest, but a natural expression
of desire; children that cannot speak vent their desires by crying.
Now, the Spirit teaches us in prayer to come to God as a Father, with a
holy humble confidence, emboldening the soul in that duty. Abba,
Father. Abba is a Syriac word signifying father or my
father; pater, a Greek work; and why both, Abba,
Father? Because Christ said so in prayer
(Mark xiv. 36),
Abba, Father: and we have received the Spirit of the Son. It
denotes an affectionate endearing importunity, and a believing stress
laid upon the relation. Little children, begging of their parents, can
say little but Father, Father, and that is rhetoric enough. It
also denotes that the adoption is common both to Jews and Gentiles: the
Jews call him Abba in their language, the Greeks may call him
pater in their language; for in Christ Jesus there is
neither Greek nor Jew.
(2.) To witness to the relation of children,
The former is the work of the Spirit as a Sanctifier; this as a
Comforter. Beareth witness with our spirit. Many a man has the
witness of his own spirit to the goodness of his state who has not the
concurring testimony of the Spirit. Many speak peace to themselves to
whom the God of heaven does not speak peace. But those that are
sanctified have God’s Spirit witnessing with their spirits, which is to
be understood not of any immediate extraordinary revelation, but an
ordinary work of the Spirit, in and by the means of comfort, speaking
peace to the soul. This testimony is always agreeable to the written
word, and is therefore always grounded upon sanctification; for the
Spirit in the heart cannot contradict the Spirit in the word. The
Spirit witnesses to none the privileges of children who have not the
nature and disposition of children.
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17 And if children, then heirs; heirs of God, and joint-heirs
with Christ; if so be that we suffer with him, that we may be
also glorified together.
18 For I reckon that the sufferings of this present time are
not worthy to be compared with the glory which shall be
revealed in us.
19 For the earnest expectation of the creature waiteth for the
manifestation of the sons of God.
20 For the creature was made subject to vanity, not willingly,
but by reason of him who hath subjected the same in hope,
21 Because the creature itself also shall be delivered from the
bondage of corruption into the glorious liberty of the children
of God.
22 For we know that the whole creation groaneth and travaileth
in pain together until now.
23 And not only they, but ourselves also, which have the
firstfruits of the Spirit, even we ourselves groan within
ourselves, waiting for the adoption, to wit, the redemption of
our body.
24 For we are saved by hope: but hope that is seen is not hope:
for what a man seeth, why doth he yet hope for?
25 But if we hope for that we see not, then do we with
patience wait for it.
In these words the apostle describes a fourth illustrious branch of the
happiness of believers, namely, a title to the future glory. This is
fitly annexed to our sonship; for as the adoption of sons entitles us
to that glory, so the disposition of sons fits and prepares us for it.
If children, then heirs,
v. 17.
In earthly inheritances this rule does not hold, only the first-born
are heirs; but the church is a church of first-born, for they are all
heirs. Heaven is an inheritance that all the saints are heirs to. They
do not come to it as purchasers by any merit or procurement of their
own; but as heirs, purely by the act of God; for God makes heirs. The
saints are heirs though in this world they are heirs under age; see
Their present state is a state of education and preparation for the
inheritance. How comfortable should this be to all the children of God,
how little soever they have in possession, that, being heirs, they have
enough in reversion! But the honour and happiness of an heir lie in the
value and worth of that which he is heir to: we read of those that
inherit the wind; and therefore we have here an abstract of the
premises.
1. Heirs of God. The Lord himself is the portion of the saints’
inheritance
(Ps. xvi. 5),
a goodly heritage,
v. 6.
The saints are spiritual priests, that have the Lord for their
inheritance,
The vision of God and the fruition of God make up the inheritance the
saints are heirs to. God himself will be with them, and will be their
God,
2. Joint-heirs with Christ. Christ, as Mediator, is said to be
the heir of all things
(Heb. i. 2),
and true believers, by virtue of their union with him, shall inherit
all things,
Rev. xxi. 7.
Those that now partake of the Spirit of Christ, as his brethren, shall,
as his brethren, partake of his glory
shall sit down with him upon his throne,
Lord, what is man, that thou shouldst thus magnify him! Now this future
glory is further spoken of as the reward of present sufferings and as
the accomplishment of present hopes.
I. As the reward of the saints’ present sufferings; and it is a rich
reward: If so be that we suffer with him
(v. 17),
or forasmuch as we suffer with him. The state of the church in
this world always is, but was then especially, an afflicted state; to
be a Christian was certainly to be a sufferer. Now, to comfort them in
reference to those sufferings, he tells them that they suffered with
Christ–for his sake, for his honour, and for the testimony of a good
conscience, and should be glorified with him. Those that suffered with
David in his persecuted state were advanced by him and with him when he
came to the crown; see
See the gains of suffering for Christ; though we may be losers for him,
we shall not, we cannot, be losers by him in the end. This the gospel
is filled with the assurances of. Now, that suffering saints may have
strong supports and consolations from their hopes of heaven, he holds
the balance
(v. 18),
in a comparison between the two, which is observable.
1. In one scale he puts the sufferings of this present time. The
sufferings of the saints are but sufferings of this present time,
strike no deeper than the things of time, last no longer than the
present time
light affliction, and but for a moment. So that on the sufferings he
writes tekel, weighed in the balance and found light.
2. In the other scale he puts the glory, and finds that a weight, an
exceeding and eternal weight: Glory that shall be revealed. In
our present state we come short, not only in the enjoyment, but in the
knowledge of that glory
(1 Cor. ii. 9; 1 John iii. 2):
it shall be revealed. It surpasses all that we have yet seen and known:
present vouchsafements are sweet and precious, very precious, very
sweet; but there is something to come, something behind the curtain,
that will outshine all. Shall be revealed in us; not only
revealed to us, to be seen, but revealed in us, to be enjoyed. The
kingdom of God is within you, and will be so to eternity.
3. He concludes the sufferings not worthy to be compared with the
glory—ouk axia pros ten doxan. They cannot merit
that glory; and, if suffering for Christ will not merit, much less will
doing. They should not at all deter and frighten us from the diligent
and earnest pursuit of that glory. The sufferings are small and short,
and concern the body only; but the glory is rich and great, and
concerns the soul, and is eternal. This he reckons. I
reckon—logizomai. It is not a rash and sudden
determination, but the product of a very serious and deliberate
consideration. He had reasoned the case within himself, weighed the
arguments on both sides, and thus at last resolves the point. O how
vastly different is the sentence of the word from the sentiment of the
world concerning the sufferings of this present time! I reckon,
as an arithmetician that is balancing an account. He first sums up what
is disbursed for Christ in the sufferings of this present time, and
finds they come to very little; he then sums up what is secured to us
by Christ in the glory that shall be revealed, and this he finds to be
an infinite sum, transcending all conception, the disbursement
abundantly made up and the losses infinitely countervailed. And who
would be afraid then to suffer for Christ, who as he is before-hand
with us in suffering, so he will not be behind-hand with us in
recompence? Now Paul was as competent a judge of this point as ever any
mere man was. He could reckon not by art only, but by experience; for
he knew both. He knew what the sufferings of this present time were;
see
He knew what the glory of heaven is; see
And, upon the view of both, he gives this judgment here. There is
nothing like a believing view of the glory which shall be revealed to
support and bear up the spirit under all the sufferings of this present
time. The reproach of Christ appears riches to those who have respect
to the recompence of reward,
II. As the accomplishment of the saints’ present hopes and
expectations,
&c. As the saints are suffering for it, so they are waiting for it.
Heaven is therefore sure; for God by his Spirit would not raise and
encourage those hopes only to defeat and disappoint them. He will
establish that word unto his servants on which he has caused them to
hope
(Ps. cxix. 49),
and heaven is therefore sweet; for, if hope deferred makes the heart
sick, surely when the desire comes it will be a tree of life,
Now he observes an expectation of this glory,
1. In the creatures
That must needs be a great, a transcendent glory, which all the
creatures are so earnestly expecting and longing for. This observation
in these verses has some difficulty in it, which puzzles interpreters a
little; and the more because it is a remark not made in any other
scripture, with which it might be compared. By the creature here
we understand, not as some do the Gentile world, and their expectation
of Christ and the gospel, which is an exposition very foreign and
forced, but the whole frame of nature, especially that of this lower
world–the whole creation, the compages of inanimate and sensible
creatures, which, because of their harmony and mutual dependence, and
because they all constitute and make up one world, are spoken of in the
singular number as the creature. The sense of the apostle in
these four verses we may take in the following observations:–
(1.) That there is a present vanity to which the creature, by reason of
the sin of man, is made subject,
When man sinned, the ground was cursed for man’s sake, and with it all
the creatures (especially of this lower world, where our acquaintance
lies) became subject to that curse, became mutable and mortal. Under
the bondage of corruption,
v. 21.
There is an impurity, deformity, and infirmity, which the creature has
contracted by the fall of man: the creation is sullied and stained,
much of the beauty of the world gone. There is an enmity of one
creature to another; they are all subject to continual alteration and
decay of the individuals, liable to the strokes of God’s judgments upon
man. When the world was drowned, and almost all the creatures in it,
surely then it was subject to vanity indeed. The whole species of
creatures is designed for, and is hastening to, a total dissolution by
fire. And it is not the least part of their vanity and bondage that
they are used, or abused rather, by men as instruments of sin. The
creatures are often abused to the dishonour of their Creator, the hurt
of his children, or the service of his enemies. When the creatures are
made the food and fuel of our lusts, they are subject to vanity, they
are captivated by the law of sin. And this not willingly, not of
their own choice. All the creatures desire their own perfection and
consummation; when they are made instruments of sin it is not
willingly. Or, They are thus captivated, not for any sin of their own,
which they had committed, but for man’s sin: By reason of him who
hath subjected the same. Adam did it meritoriously; the creatures
being delivered to him, when he by sin delivered himself he delivered
them likewise into the bondage of corruption. God did it judicially; he
passed a sentence upon the creatures for the sin of man, by which they
became subject. And this yoke (poor creatures) they bear in hope that
it will not be so always. Ep elpidi hoti kai, &c.–in
hope that the creature itself; so many Greek copies join the words.
We have reason to pity the poor creatures that for our sin have become
subject to vanity.
(2.) That the creatures groan and travail in pain together under
this vanity and corruption,
It is a figurative expression. Sin is a burden to the whole creation;
the sin of the Jews, in crucifying Christ, set the earth a quaking
under them. The idols were a burden to the weary beast,
There is a general outcry of the whole creation against the sin of man:
the stone crieth out of the wall
(Hab. ii. 11),
the land cries,
(3.) That the creature, that is now thus burdened, shall, at the time
of the restitution of all things, be delivered from this bondage
into the glorious liberty of the children of God
(v. 21)–
they shall no more be subject to vanity and corruption, and the other
fruits of the curse; but, on the contrary, this lower world shall be
renewed: when there will be new heavens there will be a new earth
(2 Pet. iii. 13; Rev. xxi. 1);
and there shall be a glory conferred upon all the creatures, which
shall be (in the proportion of their natures) as suitable and as great
an advancement as the glory of the children of God shall be to them.
The fire at the last day shall be a refining, not a destroying
annihilating fire. What becomes of the souls of brutes, that go
downwards, none can tell. But it should seem by the scripture that
there will be some kind of restoration of them. And if it be objected,
What use will they be of to glorified saints? we may suppose them of as
much use as they were to Adam in innocency; and if it be only to
illustrate the wisdom, power, and goodness of their Creator, that is
enough. Compare with this
Let the heavens rejoice before the Lord, for he cometh.
(4.) That the creature doth therefore earnestly expect and wait for the
manifestation of the children of God,
v. 19.
Observe, At the second coming of Christ there will be a manifestation
of the children of God. Now the saints are God’s hidden ones, the wheat
seems lost in a heap of chaff; but then they shall be manifested. It
does not yet appear what we shall be
but then the glory shall be revealed. The children of God shall appear
in their own colours. And this redemption of the creature is reserved
till then; for, as it was with man and for man that they fell under the
curse, so with man and for man they shall be delivered. All the curse
and filth that now adhere to the creature shall be done away then when
those that have suffered with Christ upon earth shall reign with him
upon the earth. This the whole creation looks and longs for; and it
may serve as a reason why now a good man should be merciful to his
beast.
2. In the saints, who are new creatures,
Observe,
(1.) The grounds of this expectation in the saints. It is our having
received the first-fruits of the Spirit, which both quickens our
desires and encourages our hopes, and both ways raises our
expectations. The first-fruits did both sanctify and ensure the lump.
Grace is the first-fruits of glory, it is glory begun. We, having
received such clusters in this wilderness, cannot but long for the full
vintage in the heavenly Canaan. Not only they–not only the
creatures which are not capable of such a happiness as the first-fruits
of the Spirit, but even we, who have such present rich receivings,
cannot but long for something more and greater. In having the
first-fruits of the Spirit we have that which is very precious, but we
have not all we would have. We groan within ourselves, which
denotes the strength and secrecy of these desires; not making a loud
noise, as the hypocrites howling upon the bed for corn and wine, but
with silent groans, which pierce heaven soonest of all. Or, We groan
among ourselves. It is the unanimous vote, the joint desire, of the
whole church, all agree in this: Come, Lord Jesus, come quickly.
The groaning denotes a very earnest and importunate desire, the soul
pained with the delay. Present receivings and comforts are consistent
with a great many groans; not as the pangs of one dying, but as the
throes of a woman in travail–groans that are symptoms of life, not of
death.
(2.) The object of this expectation. What is it we are thus desiring
and waiting for? What would we have? The adoption, to wit, the
redemption of our body. Though the soul be the principal part of
the man, yet the Lord has declared himself for the body also, and has
provided a great deal of honour and happiness for the body. The
resurrection is here called the redemption of the body. It shall
then be rescued from the power of death and the grave, and the bondage
of corruption; and, though a vile body, yet it shall be refined and
beautified, and made like that glorious body of Christ,
This is called the adoption.
[1.] It is the adoption manifested before all the world, angels and
men. Now are we the sons of God, but it does not yet appear, the honour
is now clouded; but then God will publicly own all his children. The
deed of adoption, which is now written, signed, and sealed, will then
be recognized, proclaimed, and published. As Christ was, so the saints
will be, declared to be the sons of God with power, by the resurrection
from the dead,
It will then be put past dispute.
[2.] It is the adoption perfected and completed. The children of God
have bodies as well as souls; and, till those bodies are brought into
the glorious liberty of the children of God, the adoption is not
perfect. But then it will be complete, when the Captain of our
salvation shall bring the many sons to glory,
This is that which we expect, in hope of which our flesh rests,
All the days of our appointed time we are waiting, till this change
shall come, when he shall call, and we shall answer, and he will have a
desire to the work of his hands,
(3.) The agreeableness of this to our present state,
Our happiness is not in present possession: We are saved by
hope. In this, as in other things, God hath made our present state
a state of trial and probation–that our reward is out of sight. Those
that will deal with God must deal upon trust. It is acknowledged that
one of the principal graces of a Christian is hope
which necessarily implies a good thing to come, which is the object of
that hope. Faith respects the promise, hope the thing promised. Faith
is the evidence, hope the expectation, of things not seen. Faith is the
mother of hope. We do with patience wait. In hoping for this
glory we have need of patience, to bear the sufferings we meet with in
the way to it and the delays of it. Our way is rough and long; but he
that shall come will come, and will not tarry; and therefore, though he
seem to tarry, it becomes us to wait for him.
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26 Likewise the Spirit also helpeth our infirmities: for we
know not what we should pray for as we ought: but the Spirit
itself maketh intercession for us with groanings which cannot be
uttered.
27 And he that searcheth the hearts knoweth what is the mind
of the Spirit, because he maketh intercession for the saints
according to the will of God.
28 And we know that all things work together for good to them
that love God, to them who are the called according to his
purpose.
The apostle here suggests two privileges more to which true Christians
are entitled:–
I. The help of the Spirit in prayer. While we are in this world, hoping
and waiting for what we see not, we must be praying. Hope supposes
desire, and that desire offered up to God is prayer; we groan. Now
observe,
1. Our weakness in prayer: We know not what we should pray for as we
ought.
(1.) As to the matter of our requests, we know not what to ask. We are
not competent judges of our own condition. Who knows what is good
for a man in this life?
Eccl. vi. 12.
We are short-sighted, and very much biassed in favour of the flesh, and
apt to separate the end from the way. You know not what you ask,
Matt. xx. 22.
We are like foolish children, that are ready to cry for fruit before it
is ripe and fit for them; see
(2.) As to the manner, we know not how to pray as we ought. It is not
enough that we do that which is good, but we must do it well, seek in a
due order; and here we are often at a loss–graces are weak, affections
cold, thoughts wandering, and it is not always easy to find the
heart to pray,
2 Sam. vii. 27.
The apostle speaks of this in the first person: We know not. He
puts himself among the rest. Folly, and weakness, and distraction in
prayer, are what all the saints are complaining of. If so great a saint
as Paul knew not what to pray for, what little reason have we to go
forth about that duty in our own strength!
2. The assistances which the Spirit gives us in that duty. He helps
our infirmities, meant especially of our praying infirmities, which
most easily beset us in that duty, against which the Spirit helps. The
Spirit in the world helps; many rules and promises there are in the
word for our help. The Spirit in the heart helps, dwelling in us,
working in us, as a Spirit of grace and supplication, especially with
respect to the infirmities we are under when we are in a suffering
state, when our faith is most apt to fail; for this end the Holy Ghost
was poured out. Helpeth,
synantilambanetai—heaves with us, over against us,
helps as we help one that would lift up a burden, by lifting over
against him at the other end–helps with us, that is, with us doing our
endeavour, putting forth the strength we have. We must not sit still,
and expect that the Spirit should do all; when the Spirit goes before
us we must bestir ourselves. We cannot without God, and he will not
without us. What help? Why, the Spirit itself makes intercession for
us, dictates our requests, indites our petitions, draws up our plea
for us. Christ intercedes for us in heaven, the Spirit intercedes for
us in our hearts; so graciously has God provided for the encouragement
of the praying remnant. The Spirit, as an enlightening Spirit, teaches
us what to pray for, as a sanctifying Spirit works and excites praying
graces, as a comforting Spirit silences our fears, and helps us over
all our discouragements. The Holy Spirit is the spring of all our
desires and breathings towards God. Now this intercession which the
Spirit makes is,
(1.) With groanings that cannot be uttered. The strength and
fervency of those desires which the Holy Spirit works are hereby
intimated. There may be praying in the Spirit where there is not a word
spoken; as Moses prayed
and Hannah,
It is not the rhetoric and eloquence, but the faith and fervency, of
our prayers, that the Spirit works, as an intercessor, in us. Cannot
be uttered; they are so confused, the soul is in such a hurry with
temptations and troubles, we know not what to say, nor how to express
ourselves. Here is the Spirit interceding with groans that cannot be
uttered. When we can but cry, Abba, Father, and refer ourselves
to him with a holy humble boldness, this is the work of the Spirit.
(2.) According to the will of God,
v. 27.
The Spirit in the heart never contradicts the Spirit in the word. Those
desires that are contrary to the will of God do not come from the
Spirit. The Spirit interceding in us evermore melts our wills into the
will of God. Not as I will, but as thou wilt.
3. The sure success of these intercessions: He that searches the
heart knoweth what is the mind of the Spirit,
v. 27.
To a hypocrite, all whose religion lies in his tongue, nothing is more
dreadful than that God searches the heart and sees through all his
disguises. To a sincere Christian, who makes heart-work of his duty,
nothing is more comfortable than that God searches the heart, for then
he will hear and answer those desires which we want words to express.
He knows what we have need of before we ask,
He knows what is the mind of his own Spirit in us. And, as he always
hears the Son interceding for us, so he always hears the Spirit
interceding in us, because his intercession is according to the will of
God. What could have been done more for the comfort of the Lord’s
people, in all their addresses to God? Christ had said, “Whatever you
ask the Father according to his will he will give it you.” But how
shall we learn to ask according to his will? Why, the Spirit will teach
us that. Therefore it is that the seed of Jacob never seek in
vain.
II. The concurrence of all providences for the good of those that are
Christ’s,
It might be objected that, notwithstanding all these privileges, we see
believers compassed about with manifold afflictions; though the Spirit
makes intercession for them, yet their troubles are continued. It is
very true; but in this the Spirit’s intercession is always effectual,
that, however it goes with them, all this is working together for their
good. Observe here.
1. The character of the saints, who are interested in this privilege;
they are here described by such properties as are common to all that
are truly sanctified.
(1.) They love God. This includes all the out-goings of the
soul’s affections towards God as the chief good and highest end. It is
our love to God that makes every providence sweet, and therefore
profitable. Those that love God make the best of all he does, and take
all in good part.
(2.) They are the called according to his purpose, effectually
called according to the eternal purpose. The call is effectual, not
according to any merit or desert of ours, but according to God’s own
gracious purpose.
2. The privilege of the saints, that all things work together for
good to them, that is, all the providences of God that concern
them. All that God performs he performs for them,
Their sins are not of his performing, therefore not intended here,
though his permitting sin is made to work for their good,
But all the providences of God are theirs–merciful providences,
afflicting providences, personal, public. They are all for good;
perhaps for temporal good, as Joseph’s troubles; at least, for
spiritual and eternal good. That is good for them which does their
souls good. Either directly or indirectly, every providence has a
tendency to the spiritual good of those that love God, breaking them
off from sin, bringing them nearer to God, weaning them from the world,
fitting them for heaven. Work together. They work, as physic
works upon the body, various ways, according to the intention of the
physician; but all for the patient’s good. They work together,
as several ingredients in a medicine concur to answer the intention.
God hath set the one over against the other
synergei, a very singular, with a noun plural, denoting
the harmony of Providence and its uniform designs, all the wheels as
one wheel,
He worketh all things together for good; so some read it. It is
not from any specific quality in the providences themselves, but from
the power and grace of God working in, with, and by, these providences.
All this we know–know it for a certainty, from the word of God,
from our own experience, and from the experience of all the saints.
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29 For whom he did foreknow, he also did predestinate to be
conformed to the image of his Son, that he might be the firstborn
among many brethren.
30 Moreover whom he did predestinate, them he also called: and
whom he called, them he also justified: and whom he justified,
them he also glorified.
The apostle, having reckoned up so many ingredients of the happiness of
true believers, comes here to represent the ground of them all, which
he lays in predestination. These precious privileges are conveyed to us
by the charter of the covenant, but they are founded in the counsel of
God, which infallibly secures the event. That Jesus Christ, the
purchaser, might not labour in vain, nor spend his strength and life
for nought and in vain, there is a remnant given him, a seed that he
shall see, so that the good pleasure of the Lord shall prosper in his
hands. For the explication of this he here sets before us the order of
the causes of our salvation, a golden chain, which cannot be broken.
There are four links of it:–
I. Whom he did foreknow he also did predestinate to be conformed to
the image of his Son. All that God designed for glory and happiness
as the end he decreed to grace and holiness as the way. Not, whom he
did foreknow to be holy those he predestinated to be so. The counsels
and decrees of God do not truckle to the frail and fickle will of men;
no, God’s foreknowledge of the saints is the same with that everlasting
love wherewith he is said to have loved them,
God’s knowing his people is the same with his owning them,
Ps. i. 6; John x. 14; 2 Tim. ii. 19.
See
Words of knowledge often in scripture denote affection; so here:
Elect according to the foreknowledge of God,
1 Pet. i. 2.
And the same word is rendered fore-ordained,
1 Pet. i. 20.
Whom he did foreknow, that is, whom he designed for his friends
and favourites. I know thee by name, said God to Moses,
Now those whom god thus foreknew he did predestinate to be conformed to
Christ.
1. Holiness consists in our conformity to the image of Christ. This
takes in the whole of sanctification, of which Christ is the great
pattern and sampler. To be spirited as Christ was, to walk and live as
Christ did, to bear our sufferings patiently as Christ did. Christ is
the express image of his Father, and the saints are conformed to the
image of Christ. Thus it is by the mediation and interposal of Christ
that we have God’s love restored to us and God’s likeness renewed upon
us, in which two things consists the happiness of man.
2. All that God hath from eternity foreknown with favour he hath
predestinated to this conformity. It is not we that can conform
ourselves to Christ. Our giving ourselves to Christ takes rise in God’s
giving us to him; and, in giving us to him, he predestinated us to be
conformable to his image. It is a mere cavil therefore to call the
doctrine of election a licentious doctrine, and to argue that it gives
encouragement to sin, as if the end were separated from the way and
happiness from holiness. None can know their election but by their
conformity to the image of Christ; for all that are chosen are chosen
to sanctification
and surely it cannot be a temptation to any to be conformed to the
world to believe that they were predestinated to be conformed to
Christ.
3. That which is herein chiefly designed is the honour of Jesus Christ,
that he might be the first-born among many brethren; that is,
that Christ might have the honour of being the great pattern, as well
as the great prince, and in this, as in other things, might have
pre-eminence. It was in the first-born that all the children were
dedicated to God under the law. The first-born was the head of the
family, on whom all the rest did depend: now in the family of the
saints Christ must have the honour of being the first-born. And blessed
be God that there are many brethren; though they seem but a few in one
place at one time, yet, when they come all together, they will be a
great many. There is, therefore, a certain number predestinated, that
the end of Christ’s undertaking might be infallibly secured. Had the
event been left at uncertainties in the divine counsels, to depend upon
the contingent turn of man’s will, Christ might have been the
first-born among but few or no brethren–a captain without soldiers and
a prince without subjects–to prevent which, and to secure to him many
brethren, the decree is absolute, the thing ascertained, that he might
be sure to see his seed, there is a remnant predestinated to be
conformed to his image, which decree will certainly have its
accomplishment in the holiness and happiness of that chosen race; and
so, in spite of all the opposition of the powers of darkness, Christ
will be the first-born among many, very many brethren.
II. Whom he did predestinate those he also called, not only with
the external call (so many are called that were not chosen,
but with the internal and effectual call. The former comes to the ear
only, but this to the heart. All that God did from eternity
predestinate to grace and glory he does, in the fulness of time,
effectually call. The call is then effectual when we come at the call;
and we then come at the call when the Spirit draws us, convinces the
conscience of guilt and wrath, enlightens the understanding, bows the
will, persuades and enables us to embrace Christ in the promises, makes
us willing in the day of his power. It is an effectual call from self
and earth to God, and Christ, and heaven, as our end–from sin and
vanity to grace, and holiness, and seriousness as our way. This is the
gospel call. Them he called, that the purpose of God, according
to election, might stand: we are called to that to which we were
chosen. So that the only way to make our election sure is to make sure
our calling,
III. Whom he called those he also justified. All that are
effectually called are justified, absolved from guilt, and accepted as
righteous through Jesus Christ. They are recti in curia–right in
court; no sin that ever they have been guilty of shall come against
them, to condemn them. The book is crossed, the bond cancelled, the
judgment vacated, the attainder reversed; and they are no longer dealt
with as criminals, but owned and loved as friends and favourites.
Blessed is the man whose iniquity is thus forgiven. None are thus
justified but those that are effectually called. Those that stand it
out against the gospel call abide under guilt and wrath.
IV. Whom he justified those he also glorified. The power of
corruption being broken in effectual calling, and the guilt of sin
removed in justification, all that which hinders is taken out of the
way, and nothing can come between that soul and glory. Observe, It is
spoken of as a thing done: He glorified, because of the
certainty of it; he hath saved us, and called us with a holy
calling. In the eternal glorification of all the elect, God’s design of
love has its full accomplishment. This was what he aimed at all
along–to bring them to heaven. Nothing less than that glory would make
up the fulness of his covenant relation to them as God; and therefore,
in all he does for them, and in them, he has this in his eye. Are they
chosen? It is to salvation. Called? It is to his kingdom and glory.
Begotten again? It is to an inheritance incorruptible. Afflicted: It is
to work for them this exceeding and eternal weight of glory. Observe,
The author of all these is the same. It is God himself that
predestinated, calleth, justifieth, glorifieth; so the Lord alone
did lead him, and there was no strange God with him. Created wills
are so very fickle, and created powers so very feeble, that, if any of
these did depend upon the creature, the whole would shake. But God
himself hath undertaken the doing of it from first to last, that we
might abide in a constant dependence upon him and subjection to him,
and ascribe all the praise to him–that every crown may be cast before
the throne. This is a mighty encouragement to our faith and hope; for,
as for God, his way, his work, is perfect. He that hath laid the
foundation will build upon it, and the top-stone will at length be
brought forth with shoutings, and it will be our eternal work to cry,
Grace, grace to it.
| The Believer’s Triumph. | A. D. 58. |
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31 What shall we then say to these things? If God be for us,
who can be against us?
32 He that spared not his own Son, but delivered him up for us
all, how shall he not with him also freely give us all things?
33 Who shall lay any thing to the charge of God’s elect? It
is God that justifieth.
34 Who is he that condemneth? It is Christ that died, yea
rather, that is risen again, who is even at the right hand of
God, who also maketh intercession for us.
35 Who shall separate us from the love of Christ? shall
tribulation, or distress, or persecution, or famine, or
nakedness, or peril, or sword?
36 As it is written, For thy sake we are killed all the day
long; we are accounted as sheep for the slaughter.
37 Nay, in all these things we are more than conquerors through
him that loved us.
38 For I am persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things present, nor
things to come,
39 Nor height, nor depth, nor any other creature, shall be able
to separate us from the love of God, which is in Christ Jesus our
Lord.
The apostle closes this excellent discourse upon the privileges of
believers with a holy triumph, in the name of all the saints. Having
largely set forth the mystery of God’s love to us in Christ, and the
exceedingly great and precious privileges we enjoy by him, he concludes
like an orator: What shall we then say to these things? What use
shall we make of all that has been said? He speaks as one amazed and
swallowed up with the contemplation and admiration of it, wondering at
the height and depth, and length and breadth, of the love of Christ,
which passeth knowledge. The more we know of other things the less we
wonder at them; but the further we are led into an acquaintance with
gospel mysteries the more we are affected with the admiration of them.
If Paul was at a loss what to say to these things, no marvel if we be.
And what does he say? Why, if ever Paul rode in a triumphant chariot on
this side of heaven, here it was: with such a holy height and bravery
of spirit, with such a fluency and copiousness of expression, does he
here comfort himself and all the people of God, upon the consideration
of these privileges. In general, he here makes a challenge, throws down
the gauntlet, as it were, dares all the enemies of the saints to do
their worst: If God be for us, who can be against us? The ground
of the challenge is God’s being for us; in this he sums up all our
privileges. This includes all, that God is for us; not only
reconciled to us, and so not against us, but in covenant with us, and
so engaged for us–all his attributes for us, his promises for us. All
that he is, and has, and does, is for his people. He performs all
things for them. He is for them, even when he seems to act against
them. And, if so, who can be against us, so as to prevail
against us, so as to hinder our happiness? Be they ever so great and
strong, ever so many, ever so might, ever so malicious, what can they
do? While God is for us, and we keep in his love, we may with a holy
boldness defy all the powers of darkness. Let Satan do his worst, he is
chained; let the world do its worst, it is conquered: principalities
and powers are spoiled and disarmed, and triumphed over, in the cross
of Christ. Who then dares fight against us, while God himself is
fighting for us? And this we say to these things, this is the inference
we draw from these premises. More particularly.
I. We have supplies ready in all our wants
(v. 32):
He that spared, &c. Who can be against us, to strip us, to
deprive us of our comforts? Who can cut off our streams, while we have
a fountain to go to?
1. Observe what God has done for us, on which our hopes are built:
He spared not his own Son. When he was to undertake our
salvation, the Father was willing to part with him, did not think him
too precious a gift to bestow for the salvation of poor souls; now we
may know that he loves us, in that he hath not withheld his Son, his
own Son, his only Son, from us, as he said of Abraham,
If nothing less will save man, rather than man shall perish let him go,
though it were out of his bosom. Thus did he deliver him up for us
all, that is, for all the elect; for us all, not only for
our good, but in our stead, as a sacrifice of atonement to be a
propitiation for sin. When he had undertaken it, he did not spare him.
Though he was his own Son, yet, being made sin for us, it pleased the
Lord to bruise him. Ouk epheisato—he did not
abate him a farthing of that great debt, but charged it home.
Awake, O sword. He did not spare his own Son that served
him, that he might spare us, though we have done him so much
disservice.
2. What we may therefore expect he will do: He will with him freely
give us all things.
(1.) It is implied that he will give us Christ, for other things are
bestowed with him: not only with him given for us, but with him given
to us. He that put himself to so much charge to make the purchase for
us surely will not hesitate at making the application to us.
(2.) He will with him freely give us all things, all things that he
sees to be needful and necessary for us, all good things, and more we
should not desire,
And Infinite Wisdom shall be the judge whether it be good for us and
needful for us or no. Freely give–freely, without reluctancy;
he is ready to give, meets us with his favours;–and freely, without
recompence, without money, and without price. How shall he not?
Can it be imagined that he should do the greater and not do the less?
that he should give so great a gift for us when we were enemies, and
should deny us any good thing, now that through him we are friends and
children? Thus may we by faith argue against our fears of want. He that
hath prepared a crown and kingdom for us will be sure to give us enough
to bear our charges in the way to it. He that hath designed us for the
inheritance of sons when we come to age will not let us want
necessaries in the mean time.
II. We have an answer ready to all accusations and a security against
all condemnations
(v. 33, 34):
Who shall lay any thing? Doth the law accuse them? Do their own
consciences accuse them? Is the devil, the accuser of the brethren,
accusing them before our God day and night? This is enough to answer
all those accusations, It is God that justifieth. Men may
justify themselves, as the Pharisees did, and yet the accusations may
be in full force against them; but, if God justifies, this answers all.
He is the judge, the king, the party offended, and his judgment is
according to truth, and sooner or later all the world will be brought
to be of his mind; so that we may challenge all our accusers to come
and put in their charge. This overthrows them all; it is God, the
righteous faithful God, that justifieth. Who is he that
condemneth? Though they cannot make good the charge yet they will
be ready to condemn; but we have a plea ready to move in arrest of
judgment, a plea which cannot be overruled. It is Christ that
died, &c. It is by virtue of our interest in Christ, our relation
to him, and our union with him, that we are thus secured.
1. His death: It is Christ that died. By the merit of his death
he paid our debt; and the surety’s payment is a good plea to an action
of debt. It is Christ, an able all-sufficient Saviour.
2. His resurrection: Yea, rather, that has risen again. This is
a much greater encouragement, for it is a convincing evidence that
divine justice was satisfied by the merit of his death. His
resurrection was his acquittance, it was a legal discharge. Therefore
the apostle mentions it with a yea, rather. If he had died, and
not risen again, we had been where we were.
3. His sitting at the right hand of God: He is even at the right
hand of God–a further evidence that he has done his work, and a
mighty encouragement to us in reference to all accusations, that we
have a friend, such a friend, in court. At the right hand of
God, which denotes that he is ready there–always at hand; and that
he is ruling there–all power is given to him. Our friend is himself
the judge.
4. The intercession which he makes there. He is there, not unconcerned
about us, not forgetful of us, but making intercession. He is
agent for us there, an advocate for us, to answer all accusations, to
put in our plea, and to prosecute it with effect, to appear for us and
to present our petitions. And is not this abundant matter for comfort?
What shall we say to these things? Is this the manner of men, O Lord
God? What room is left for doubting and disquietment? Why art thou cast
down, O my soul? Some understand the accusation and condemnation here
spoken of of that which the suffering saints met with from men. The
primitive Christians had many black crimes laid to their
charge–heresy, sedition, rebellion, and what not? For these the
ruling powers condemned them: “But no matter for that” (says the
apostle); “while we stand right at God’s bar it is of no great moment
how we stand at men’s. To all the hard censures, the malicious
calumnies, and the unjust and unrighteous sentences of men, we may with
comfort oppose our justification before God through Christ Jesus as
that which doth abundantly countervail,”
III. We have good assurance of our preservation and continuance in this
blessed state,
The fears of the saints lest they should lose their hold of Christ are
often very discouraging and disquieting, and create them a great deal
of disturbance; but here is that which may silence their fears, and
still such storms, that nothing can separate them. We have here from
the apostle,
1. A daring challenge to all the enemies of the saints to separate
them, if they could, from the love of Christ. Who shall? None
shall,
God having manifested his love in giving his own Son for us, and not
hesitating at that, can we imagine that any thing else should divert or
dissolve that love? Observe here,
(1.) The present calamities of Christ’s beloved ones supposed–that they
meet with tribulation on all hands, are in distress, know
not which way to look for any succour and relief in this world, are
followed with persecution from an angry malicious world that
always hated those whom Christ loved, pinched with famine, and
starved with nakedness, when stripped of all
creature-comforts, exposed to the greatest perils, the
sword of the magistrate drawn against them, ready to be sheathed
in their bowels, bathed in their blood. Can a case be supposed more
black and dismal? It is illustrated
(v. 36)
by a passage quoted from
For thy sake we are killed all the day long, which intimates
that we are not to think strange, no not concerning the fiery bloody
trial. We see the Old-Testament saints had the same lot; so persecuted
they the prophets that were before us. Killed all the day long,
that is, continually exposed to and expecting the fatal stroke. There
is still every day, and all the day long, one or other of the people of
God bleeding and dying under the rage of persecuting enemies.
Accounted as sheep for the slaughter; they make no more of
killing a Christian than of butchering a sheep. Sheep are killed, not
because they are hurtful while they live, but because they are useful
when they are dead. They kill the Christians to please themselves, to
be food to their malice. They eat up my people as they eat
bread,
Ps. xiv. 4.
(2.) The inability of all these things to separate us from the love of
Christ. Shall they, can they, do it? No, by no means. All this will not
cut the bond of love and friendship that is between Christ and true
believers.
[1.] Christ doth not, will not, love us the less for all this. All
these troubles are very consistent with the strong and constant love of
the Lord Jesus. They are neither a cause nor an evidence of the
abatement of his love. When Paul was whipped, and beaten, and
imprisoned, and stoned, did Christ love him ever the less? Were his
favours intermitted? his smiles any whit suspended? his visits more
shy? By no means, but the contrary. These things separate us from the
love of other friends. When Paul was brought before Nero all men
forsook him, but then the Lord stood by him,
Whatever persecuting enemies may rob us of, they cannot rob us of the
love of Christ, they cannot intercept his love-tokens, they cannot
interrupt nor exclude his visits: and therefore, let them do their
worst, they cannot make a true believer miserable.
[2.] We do not, will not, love him the less for this; and that for this
reason, because we do not think that he loves us the less. Charity
thinks no evil, entertains no misgiving thoughts, makes no hard
conclusions, no unkind constructions, takes all in good part that comes
from love. A true Christian loves Christ never the less though he
suffer for him, thinks never the worse of Christ through he lose all
for him.
(3.) The triumph of believers in this
(
v. 37):
Nay, in all these things we are more than conquerors.
[1.] We are conquerors: though killed all the day long, yet conquerors.
A strange way of conquering, but it was Christ’s way; thus he triumphed
over principalities and powers in his cross. It is a surer and a nobler
way of conquest by faith and patience than by fire and sword. The
enemies have sometimes confessed themselves baffled and overcome by the
invincible courage and constancy of the martyrs, who thus overcame the
most victorious princes by not loving their lives to the death,
[2.] We are more than conquerors. In our patiently bearing these trials
we are not only conquerors, but more than conquerors, that is,
triumphers. Those are more than conquerors that conquer, First,
With little loss. Many conquests are dearly bought; but what do the
suffering saints lose? Why, they lose that which the gold loses in the
furnace, nothing but the dross. It is no great loss to lose things
which are not–a body that is of the earth, earthy. Secondly,
With great gain. The spoils are exceedingly rich; glory, honour, and
peace, a crown of righteousness that fades not away. In this the
suffering saints have triumphed; not only have not been separated from
the love of Christ, but have been taken into the most sensible
endearments and embraces of it. As afflictions abound, consolations
much more abound,
There is one more than a conqueror, when pressed above measure. He that
embraced the stake, and said, “Welcome the cross of Christ, welcome
everlasting life,”–he that dated his letter from the delectable
orchard of the Leonine prison,–he that said, “In these flames I feel
no more pain than if I were upon a bed of down,”–she who, a little
before her martyrdom, being asked how she did, said, “Well and merry,
and going to heaven,”–those that have gone smiling to the stake, and
stood singing in the flames–these were more than conquerors.
[3.] It is only through Christ that loved us, the merit of his
death taking the sting out of all these troubles, the Spirit of his
grace strengthening us, and enabling us to bear them with holy courage
and constancy, and coming in with special comforts and supports. Thus
we are conquerors, not in our own strength, but in the grace that is in
Christ Jesus. We are conquerors by virtue of our interest in Christ’s
victory. He hath overcome the world for us
(John xvi. 33),
both the good things and the evil things of it; so that we have nothing
to do but to pursue the victory, and to divide the spoil, and so are
more than conquerors.
2. A direct and positive conclusion of the whole matter: For I am
persuaded,
v. 38, 39.
It denotes a full, and strong, and affectionate persuasion, arising
from the experience of the strength and sweetness of the divine love.
And here he enumerates all those things which might be supposed likely
to separate between Christ and believers, and concludes that it could
not be done.
(1.) Neither death nor life–neither the terrors of death on the
one hand nor the comforts and pleasures of life on the other, neither
the fear of death nor the hope of life. Or, We shall not be separated
from that love either in death or in life.
(2.) Nor angels, nor principalities, nor powers. Both the good
angels and the bad are called principalities and powers: the good,
the bad,
And neither shall do it. The good angels will not, the bad shall not;
and neither can. The good angels are engaged friends, the bad are
restrained enemies.
(3.) Nor things present, nor things to come–neither the sense
of troubles present nor the fear of troubles to come. Time shall not
separate us, eternity shall not. Things present separate us from things
to come, and things to come separate and cut us off from things
present; but neither from the love of Christ, whose favour is twisted
in with both present things and things to come.
(4.) Nor height, nor depth–neither the height of prosperity and
preferment, nor the depth of adversity and disgrace; nothing from
heaven above, no storms, no tempests; nothing on earth below, no rocks,
no seas, no dungeons.
(5.) Nor any other creature–any thing that can be named or
thought of. It will not, it cannot, separate us from the love of God,
which is in Christ Jesus our Lord. It cannot cut off or impair our love
to God, or God’s to us; nothing does it, can do it, but sin. Observe,
The love that exists between God and true believers is through Christ.
He is the Mediator of our love: it is in and through him that God can
love us and that we dare love God. This is the ground of the
stedfastness of the love; therefore God rests in his love
because Jesus Christ, in whom he loves us, is the same yesterday,
to-day, and for ever.
Mr. Hugh Kennedy, an eminent Christian of Ayr, in Scotland, when he was
dying, called for a Bible; but, finding his sight gone, he said, “Turn
me to the eighty of the Romans, and set my finger at these words, I
am persuaded that neither death nor life,” &c. “Now,” said he, “is
my finger upon them?” And, when they told him it was, without speaking
any more, he said, “Now, God be with you, my children; I have
breakfasted with you, and shall sup with my Lord Jesus Christ this
night;” and so departed.
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