Chapter 8
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, Isa. 40:1. 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 (v. 1 endash 28). II. The
ground thereof laid in predestination (v. 29, 30). III. The apostle’s triumph
herein, in the name of all the saints (v. 31 to the end).
Verses 1 - 9
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, Mt. 17:5. 2.
It is the undoubted character of all those who are so in Christ Jesus as to be
freed from condemnation that they walk not after the flesh but after the
Spirit. Observe, The character is given from their walk, not from any one
particular act, but from their course and way. And the great question is, What
is the principle of the walk, the flesh or the spirit, the old or the new
nature, corruption or grace? Which of these do we mind, for which of these doe
we make provision, by which of these are we governed, which of these do we take
part with?
II. This
great truth, thus laid down, he illustrates in the following verses; and shows
how we come by this great privilege, and how we may answer this character.
1. How we
come by these privileges-the privilege of justification, that there is no
condemnation to us—the privilege of sanctification, that we walk after
the Spirit, and not after the flesh, which is no less our privilege than it
is our duty. How comes it about?
(1.) The
law could not do it, v. 3. It could neither justify nor sanctify, neither free
us from the guilt nor from the power of sin, having not the promises either of
pardon or grace. The law made nothing perfect: It was weak. Some attempt
the law made towards these blessed ends, but, alas! it was weak, it could not
accomplish them: yet that weakness was not through any defect in the law, but through
the flesh, through the corruption of human nature, by which we became
incapable either of being justified or sanctified by the law. We had become
unable to keep the law, and, in case of failure, the law, as a covenant of
works, made no provision, and so left us as it found us. Or understand it of
the ceremonial law; that was a plaster not wide enough for the wound, it could
never take away sin, Heb. 10:4.
(2.) The
law of the Spirit of life in Christ Jesus does it, v. 2. The covenant of
grace made with us in Christ is a treasury of merit and grace, and thence we
receive pardon and a new nature, are freed from the law of sin and death,
that is, both from the guilt and power of sin-from the course of the law, and
the dominion of the flesh. We are under another covenant, another master,
another husband, under the law of the Spirit, the law that gives the
Spirit, spiritual life to qualify us for eternal. The foundation of this
freedom is laid in Christ’s undertaking for us, of which he speaks v. 3, God
sending his own Son. Observe, When the law failed, God provided another
method. Christ comes to do that which the law could not do. Moses brought the
children of Israel to the borders of Canaan, and then died, and left them
there; but Joshua did that which Moses could not do, and put them in possession
of Canaan. Thus what the law could not do Christ did. The best exposition of
this verse we have Heb. 10:1 endash 10. To make the sense of the words clear,
which in our translation is a little intricate, we may read it thus, with a
little transposition:—God sending his own Son in the likeness of sinful
flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could
not do, in that it was weak through the flesh, etc., 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
homoioµmati sarkos hamartias, kai peri hamartias—in the likeness of sinful flesh, and as a sacrifice for
sin. The Septuagint call a sacrifice for sin no more than peri
hamartias—for sin; so Christ was a
sacrifice; he was sent to be so, Heb. 9:26. [2.] What was done by this
appearance of his: Sin was condemned, that is, God did therein more than
ever manifest his hatred of sin; and not only so, but for all that are Christ’s
both the damning and the domineering power of sin is broken and taken out of
the way. He that is condemned can neither accuse nor rule; his testimony is
null, and his authority null. Thus by Christ is sin condemned; though it live
and remain, its life in the saints is still but like that of a condemned
malefactor. it was by the condemning of sin that death was disarmed, and the
devil, who had the power of death, destroyed. The condemning of sin saved the
sinner from condemnation. Christ was made sin for us (2 Co. 5:21), and, being
so made, when he was condemned sin was condemned in the flesh of Christ,
condemned in the human nature: So was sanctification made to divine justice,
and way made for the salvation of the sinner. [3.] The happy effect of this
upon us (v. 4): That the righteousness of the law might be fulfilled in us.
Both in our justification and in our sanctification, the righteousness of the
law if fulfilled. A righteousness of satisfaction for the breach of the law is
fulfilled by the imputation of Christ’s complete and perfect righteousness,
which answers the utmost demands of the law, as the mercy-seat was as long and
as broad as the ark. A righteousness of obedience to the commands of the law is
fulfilled in us, when by the Spirit the law of love is written upon the heart,
and that love is the fulfilling of the law, ch. 13:10. Though the righteousness
of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us;
there is that to be found upon and in all true believers which answers the
intention of the law. Us who walk not after the flesh, but after the Spirit.
This is the description of all those that are interested in this privilege-they
act from spiritual and not from carnal principles; as for others, the
righteousness of the law will be fulfilled upon them in their ruin. Now,
2. Observe
how we may answer to this character, v. 5, etc.
(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. 23:7. 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 teµs sarkos—they savour the things of the flesh; so the word is
rendered, Mt. 16:23. It is a great matter what our savour is, what truths, what
tidings, what comforts, we do most relish, and are most agreeable to us. Now,
to caution us against this carnal-mindedness, he shows the great misery and
malignity of it, and compares it with the unspeakable excellency and comfort of
spiritual-mindedness. [1.] It is death, v. 6. It is spiritual death, the
certain way to eternal death. It is the death of the soul; for it is its
alienation from God, in union and communion with whom the life of the soul
consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth
in pleasure is dead (1 Tim. 5:6), 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, phroneµma
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.
15:8. Pleasing God is our highest end, of which those that are in the flesh
cannot but fall short; they cannot please him, nay, they cannot but displease
him. We may know our state and character,
(2.) By
enquiring whether we have the Spirit of God and Christ, or not (v. 9): You
are not in the flesh, but in the Spirit. This expresses states and
conditions of the soul vastly different. All the saints have flesh and spirit
in them; but to be in the flesh and to be in the Spirit are contrary. It
denotes our being overcome and subdued by one of these principles. As we say, A
man is in love, or in drink, that is, overcome by it. Now the
great question is whether we are in the flesh or in the Spirit; and how may we
come to know it? Why, by enquiring whether the Spirit of God dwell in us. The
Spirit dwelling in us is the best evidence of our being in the Spirit, for the
indwelling is mutual (1 Jn. 4:16): Dwelleth in God, and God in him. The
Spirit visits many that are unregenerate with his motions, which they resist
and quench; but in all that are sanctified he dwells; there he resides and
rules. He is there as a man at his own house, where he is constant and welcome,
and has the dominion. Shall we put this question to our own hearts, Who dwells,
who rules, who keeps house, here? Which interest has the ascendant? To this he
subjoins a general rule of trial: If any man has not the Spirit of Christ,
he is none of his. To be Christ’s (that is, to be a Christian indeed, one
of his children, his servants, his friends, in union with him) is a privilege
and honour which many pretend to that have no part nor lot in the matter. None
are his but those that have his Spirit; that is, [1.] That are spirited as he
was spirited-are meek, and lowly, and humble, and peaceable, and patient, and
charitable, as he was. We cannot tread in his steps unless we have his spirit; the
frame and disposition of our souls must be conformable to Christ’s pattern.
[2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier,
teacher, and comforter. Having the Spirit of Christ is the same with having the
Spirit of God to dwell in us. But those two come much to one; for all that are
actuated by the Spirit of God as their rule are conformable to the spirit of
Christ as their pattern. Now this description of the character of those to whom
belongs this first privilege of freedom from condemnation is to be applied to
all the other privileges that follow.
Verses 10 - 16
In these
verses the apostle represents two more excellent benefits, which belong to true
believers.
I. Life.
The happiness is not barely a negative happiness, not to be condemned; but it
is positive, it is an advancement to a life that will be the unspeakable
happiness of the man (v. 10, 11): If Christ be in you. Observe, If the
Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. 3:17.
Now we are here told what becomes of the bodies and souls of those in whom
Christ is.
1. We
cannot say but that the body is dead; it is a frail, mortal, dying body,
and it will be dead shortly; it is a house of clay, whose foundation is in the
dust. The life purchased and promised does not immortalize the body in its
present state. It is dead, that is, it is appointed to die, it is under a
sentence of death: as we say one that is condemned is a dead man. In the midst
of life we are in death: be our bodies ever so strong, and healthful, and
handsome, they are as good as dead (Heb. 11:12), and this because of sin.
It is sin that kills the body. This effect the first threatening has (Gen.
3:19): 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, Mt. 22:31, 32. See Ps. 49:15. And
this because of righteousness. The righteousness of Christ imputed to
them secures the soul, the better part, from death; the righteousness of Christ
inherent in them, the renewed image of God upon the soul, preserves it, and, by
God’s ordination, at death elevates it, and improves it, and makes it meet to
partake of the inheritance of the saints in light. The eternal life of the soul
consists in the vision and fruition of God, and both assimilating, for which
the soul is qualified by the righteousness of sanctification. I refer to Ps.
17:15, I will behold thy face in righteousness.
3. There
is a life reserved too for the poor body at last: He shall also quicken your
mortal bodies, v. 11. The Lord is for the body; and though at death it is
cast aside as a despised broken vessel, a vessel in which is no pleasure, yet
God will have a desire to the work of his hands (Job 14:15), will remember his
covenant with the dust, and will not lose a grain of it; but the body shall be
reunited to the soul, and clothed with a glory agreeable to it. Vile bodies
shall be newly fashioned, Phil. 3:21; 1 Co. 15:42. Two great assurances of the
resurrection of the body are mentioned:—(1.) The resurrection of Christ: He that
raised up Christ from the dead shall also quicken. Christ rose as the head,
and first-fruits, and forerunner of all the saints, 1 Co. 15:20. The body of
Christ lay in the grave, under the sin of all the elect imputed, and broke
through it. O grave, then, where is thy victory? It is in the virtue of
Christ’s resurrection that we shall rise. (2.) The indwelling of the Spirit.
The same Spirit that raiseth the soul now will raise the body shortly: By
his Spirit that dwelleth in you. The bodies of the saints are the temples
of the Holy Ghost, 1 Co. 3:16; 6:19. Now, though these temples may be suffered
for awhile to lie in ruins, yet they shall be rebuilt. The tabernacle of David,
which has fallen down, shall be repaired, whatever great mountains may be in
the way. The Spirit, breathing upon dead and dry bones, will make them live,
and the saints even in their flesh shall see God. Hence the apostle by the way
infers how much it is our duty to walk not after the flesh, but after the
Spirit, v. 12, 13. Let not our life be after the wills and motions of the
flesh. Two motives he mentions here:—[1.] We are not debtors to the flesh,
neither by relation, gratitude, nor any other bond or obligation. We owe no
suit nor service to our carnal desires; we are indeed bound to clothe, and
feed, and take care of the body, as a servant to the soul in the service of
God, but no further. We are not debtors to it; the flesh never did us so much
kindness as to oblige us to serve it. It is implied that we are debtors to
Christ and to the Spirit: there we owe our all, all we have and all we can do,
by a thousand bonds and obligations. Being delivered from so great a death by
so great a ransom, we are deeply indebted to our deliverer. See 1 Co. 6:19, 20.
[2.] Consider the consequences, what will be at the end of the way. Here are
life and death, blessing and cursing, set before us. If you live after the
flesh, you shall die; that is, die eternally. It is the pleasing, and
serving, and gratifying, of the flesh, that are the ruin of souls; that is, the
second death. Dying indeed is the soul’s dying: the death of the saints is but
a sleep. But, on the other hand, You shall live, live and be happy to
eternity; that is the true life: If you through the Spirit mortify the deeds
of the body, subdue and keep under all fleshly lusts and affections, deny
yourselves in the pleasing and humouring of the body, and this through the
Spirit; we cannot do it without the Spirit working it in us, and the Spirit
will not do it without our doing our endeavour. So that in a word we are put upon
this dilemma, either to displease the body or destroy the soul.
II. The Spirit
of adoption is another privilege belonging to those that are in Christ
Jesus, v. 14 endash 16.
1. All
that are Christ’s are taken into the relation of Children to God, v. 14.
Observe, (1.) Their property: They are led by the Spirit of God, as a
scholar in his learning is led by his tutor, as a traveller in his journey is
led by his guide, as a soldier in his engagements is led by his captain; not
driven as beasts, but led as rational creatures, drawn with the cords of a man
and the bands of love. It is the undoubted character of all true believers that
they are led by the Spirit of God. Having submitted themselves in believing to
his guidance, they do in their obedience follow that guidance, and are sweetly
led into all truth and all duty. (2.) Their privilege: They are the sons of
God, received into the number of God’s children by adoption, owned and
loved by him as his children.
2. And
those that are the sons of God have the Spirit,
(1.) To
work in them the disposition of children.
[1.] You
have not received the spirit of bondage again to fear, v. 15. Understand
it, First, Of that spirit of bondage which the Old-Testament church was
under, by reason of the darkness and terror of that dispensation. The veil
signified bondage, 2 Co. 3:15. Compare v. 17. The Spirit of adoption was not
then so plentifully poured out as now; for the law opened the wound, but little
of the remedy. Now you are not under that dispensation, you have not received
that spirit. Secondly, Of that spirit of bondage which many of the
saints themselves were under at their conversion, under the convictions of sin
and wrath set home by the Spirit; as those in Acts 2:37, the jailer (Acts
16:30), Paul, Acts 9:6. Then the Spirit himself was to the saints a spirit of
bondage: "But,’’ says the apostle, "with you this is over.’’
"God as a Judge,’’ says Dr. Manton, "by the spirit of bondage, sends
us to Christ as Mediator, and Christ as Mediator, by the spirit of adoption,
sends us back again to God as a Father.’’ Though a child of God may come under
fear of bondage again, and may be questioning his sonship, yet the blessed
Spirit is not again a spirit of bondage, for then he would witness an untruth.
[2.] But
you have received the Spirit of adoption. Men may give a charter of
adoption; but it is God’s prerogative, when he adopts, to give a spirit of
adoption-the nature of children. The Spirit of adoption works in the children
of God a filial love to God as a Father, a delight in him, and a dependence upon
him, as a Father. A sanctified soul bears the image of God, as the child bears
the image of the father. Whereby we cry, Abba, Father. Praying is here
called crying, which is not only an earnest, but a natural expression of
desire; children that cannot speak vent their desires by crying. Now, the
Spirit teaches us in prayer to come to God as a Father, with a holy humble
confidence, emboldening the soul in that duty. Abba, Father. Abba is a
Syriac word signifying father or my father; pateµr, a Greek work; and why both, Abba, Father? Because
Christ said so in prayer (Mk. 14:36), 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 pateµr in their language; for in Christ Jesus there is neither
Greek nor Jew.
(2.) To
witness to the relation of children, v. 16. The former is the work of the
Spirit as a Sanctifier; this as a Comforter. Beareth witness with our
spirit. Many a man has the witness of his own spirit to the goodness of his
state who has not the concurring testimony of the Spirit. Many speak peace to
themselves to whom the God of heaven does not speak peace. But those that are
sanctified have God’s Spirit witnessing with their spirits, which is to be
understood not of any immediate extraordinary revelation, but an ordinary work
of the Spirit, in and by the means of comfort, speaking peace to the soul. This
testimony is always agreeable to the written word, and is therefore always
grounded upon sanctification; for the Spirit in the heart cannot contradict the
Spirit in the word. The Spirit witnesses to none the privileges of children who
have not the nature and disposition of children.
Verses 17 - 25
In these
words the apostle describes a fourth illustrious branch of the happiness of
believers, namely, a title to the future glory. This is fitly annexed to our
sonship; for as the adoption of sons entitles us to that glory, so the
disposition of sons fits and prepares us for it. If children, then heirs,
v. 17. In earthly inheritances this rule does not hold, only the first-born are
heirs; but the church is a church of first-born, for they are all heirs. Heaven
is an inheritance that all the saints are heirs to. They do not come to it as
purchasers by any merit or procurement of their own; but as heirs, purely by
the act of God; for God makes heirs. The saints are heirs though in this world
they are heirs under age; see Gal. 4:1, 2. Their present state is a state of
education and preparation for the inheritance. How comfortable should this be
to all the children of God, how little soever they have in possession, that,
being heirs, they have enough in reversion! But the honour and happiness of an
heir lie in the value and worth of that which he is heir to: we read of those
that inherit the wind; and therefore we have here an abstract of the premises.
1. Heirs of God. The Lord himself is the portion of the saints’
inheritance (Ps. 16:5), a goodly heritage, v. 6. The saints are spiritual
priests, that have the Lord for their inheritance, Num. 18:20. The vision of
God and the fruition of God make up the inheritance the saints are heirs to.
God himself will be with them, and will be their God, Rev. 21:3. 2. Joint-heirs
with Christ. Christ, as Mediator, is said to be the heir of all things
(Heb. 1:2), and true believers, by virtue of their union with him, shall
inherit all things, Rev. 21:7. Those that now partake of the Spirit of
Christ, as his brethren, shall, as his brethren, partake of his glory (Jn.
17:24), shall sit down with him upon his throne, Rev. 3:21. Lord, what is man,
that thou shouldst thus magnify him! Now this future glory is further spoken of
as the reward of present sufferings and as the accomplishment of present hopes.
I. As the
reward of the saints’ present sufferings; and it is a rich reward: If so be
that we suffer with him (v. 17), or forasmuch as we suffer with him.
The state of the church in this world always is, but was then especially, an
afflicted state; to be a Christian was certainly to be a sufferer. Now, to
comfort them in reference to those sufferings, he tells them that they suffered
with Christ-for his sake, for his honour, and for the testimony of a good
conscience, and should be glorified with him. Those that suffered with David in
his persecuted state were advanced by him and with him when he came to the
crown; see 2 Tim. 2:12. See the gains of suffering for Christ; though we may be
losers for him, we shall not, we cannot, be losers by him in the end. This the
gospel is filled with the assurances of. Now, that suffering saints may have
strong supports and consolations from their hopes of heaven, he holds the
balance (v. 18), in a comparison between the two, which is observable. 1. In
one scale he puts the sufferings of this present time. The sufferings of
the saints are but sufferings of this present time, strike no deeper than the
things of time, last no longer than the present time (2 Co. 4:17), light
affliction, and but for a moment. So that on the sufferings he writes tekel,
weighed in the balance and found light. 2. In the other scale he puts the
glory, and finds that a weight, an exceeding and eternal weight: Glory that
shall be revealed. In our present state we come short, not only in the
enjoyment, but in the knowledge of that glory (1 Co. 2:9; 1 Jn. 3:2): it shall
be revealed. It surpasses all that we have yet seen and known: present
vouchsafements are sweet and precious, very precious, very sweet; but there is
something to come, something behind the curtain, that will outshine all. Shall
be revealed in us; not only revealed to us, to be seen, but revealed in us,
to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3.
He concludes the sufferings not worthy to be compared with the glory—ouk
axia pros teµn doxan. They cannot merit that glory; and,
if suffering for Christ will not merit, much less will doing. They should not
at all deter and frighten us from the diligent and earnest pursuit of that
glory. The sufferings are small and short, and concern the body only; but the
glory is rich and great, and concerns the soul, and is eternal. This he
reckons. I reckon—logizomai. It is not a rash and sudden determination, but the product
of a very serious and deliberate consideration. he had reasoned the case within
himself, weighed the arguments on both sides, and thus at last resolves the
point. O how vastly different is the sentence of the word from the sentiment of
the world concerning the sufferings of this present time! I reckon, as
an arithmetician that is balancing an account. He first sums up what is
disbursed for Christ in the sufferings of this present time, and finds they
come to very little; he then sums up what is secured to us by Christ in the
glory that shall be revealed, and this he finds to be an infinite sum, transcending
all conception, the disbursement abundantly made up and the losses infinitely
countervailed. And who would be afraid then to suffer for Christ, who as he is
before-hand with us in suffering, so he will not be behind-hand with us in
recompence? Now Paul was as competent a judge of this point as ever any mere
man was. He could reckon not by art only, but by experience; for he knew both.
He knew what the sufferings of this present time were; see 2 Co. 11:23 endash
28. He knew what the glory of heaven is; see 2 Co. 12:3, 4. And, upon the view
of both, he gives this judgment here. There is nothing like a believing view of
the glory which shall be revealed to support and bear up the spirit under all
the sufferings of this present time. The reproach of Christ appears riches to
those who have respect to the recompence of reward, Heb. 11:26.
II. As the
accomplishment of the saints’ present hopes and expectations, v. 19, etc. As
the saints are suffering for it, so they are waiting for it. Heaven is therefore
sure; for God by his Spirit would not raise and encourage those hopes only to
defeat and disappoint them. He will establish that word unto his servants on
which he has caused them to hope (Ps. 119:49), and heaven is therefore sweet;
for, if hope deferred makes the heart sick, surely when the desire comes it
will be a tree of life, Prov. 13:12. Now he observes an expectation of this
glory,
1. In the
creatures v. 19 endash 22. That must needs be a great, a transcendent glory,
which all the creatures are so earnestly expecting and longing for. This
observation in these verses has some difficulty in it, which puzzles
interpreters a little; and the more because it is a remark not made in any
other scripture, with which it might be compared. By the creature here
we understand, not as some do the Gentile world, and their expectation of
Christ and the gospel, which is an exposition very foreign and forced, but the
whole frame of nature, especially that of this lower world—the whole creation,
the compages of inanimate and sensible creatures, which, because of their
harmony and mutual dependence, and because they all constitute and make up one
world, are spoken of in the singular number as the creature. The sense
of the apostle in these four verses we may take in the following
observations:—(1.) That there is a present vanity to which the creature, by
reason of the sin of man, is made subject, v. 20. When man sinned, the ground
was cursed for man’s sake, and with it all the creatures (especially of this
lower world, where our acquaintance lies) became subject to that curse, became
mutable and mortal. Under the bondage of corruption, v. 21. There is an
impurity, deformity, and infirmity, which the creature has contracted by the
fall of man: the creation is sullied and stained, much of the beauty of the
world gone. There is an enmity of one creature to another; they are all subject
to continual alteration and decay of the individuals, liable to the strokes of
God’s judgments upon man. When the world was drowned, and almost all the
creatures in it, surely then it was subject to vanity indeed. The whole species
of creatures is designed for, and is hastening to, a total dissolution by fire.
And it is not the least part of their vanity and bondage that they are used, or
abused rather, by men as instruments of sin. The creatures are often abused to
the dishonour of their Creator, the hurt of his children, or the service of his
enemies. When the creatures are made the food and fuel of our lusts, they are
subject to vanity, they are captivated by the law of sin. And this not
willingly, not of their own choice. All the creatures desire their own
perfection and consummation; when they are made instruments of sin it is not
willingly. Or, They are thus captivated, not for any sin of their own, which
they had committed, but for man’s sin: By reason of him who hath subjected
the same. Adam did it meritoriously; the creatures being delivered to him,
when he by sin delivered himself he delivered them likewise into the bondage of
corruption. God did it judicially; he passed a sentence upon the creatures for
the sin of man, by which they became subject. And this yoke (poor creatures)
they bear in hope that it will not be so always. Ep’
elpidi hoti kai, etc.—in hope that the creature
itself; so many Greek copies join the words. We have reason to pity the
poor creatures that for our sin have become subject to vanity. (2.) That the
creatures groan and travail in pain together under this vanity and
corruption, v. 22. It is a figurative expression. Sin is a burden to the whole
creation; the sin of the Jews, in crucifying Christ, set the earth a quaking
under them. The idols were a burden to the weary beast, Isa. 46:1. There is a
general outcry of the whole creation against the sin of man: the stone crieth
out of the wall (Hab. 2:11), the land cries, Job 31:38. (3.) That the creature,
that is now thus burdened, shall, at the time of the restitution of all things,
be delivered from this bondage into the glorious liberty of the children of
God (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 Pt. 3:13;
Rev. 21:1); and there shall be a glory conferred upon all the creatures, which
shall be (in the proportion of their natures) as suitable and as great an
advancement as the glory of the children of God shall be to them. The fire at
the last day shall be a refining, not a destroying annihilating fire. What
becomes of the souls of brutes, that go downwards, none can tell. But it should
seem by the scripture that there will be some kind of restoration of them. And
if it be objected, What use will they be of to glorified saints? we may suppose
them of as much use as they were to Adam in innocency; and if it be only to
illustrate the wisdom, power, and goodness of their Creator, that is enough.
Compare with this Ps. 96:10 endash 13; 98:7 endash 9. Let the heavens
rejoice before the Lord, for he cometh. (4.) That the creature doth
therefore earnestly expect and wait for the manifestation of the children of
God, v. 19. Observe, At the second coming of Christ there will be a
manifestation of the children of God. Now the saints are God’s hidden ones, the
wheat seems lost in a heap of chaff; but then they shall be manifested. It does
not yet appear what we shall be (1 Jn. 3:2), but then the glory shall be
revealed. The children of God shall appear in their own colours. And this
redemption of the creature is reserved till then; for, as it was with man and
for man that they fell under the curse, so with man and for man they shall be
delivered. All the curse and filth that now adhere to the creature shall be
done away then when those that have suffered with Christ upon earth shall reign
with him upon the earth. This the whole creation looks and longs for; and it
may serve as a reason why now a good man should be merciful to his beast.
2. In the
saints, who are new creatures, v. 23 endash 25. Observe, (1.) The grounds of
this expectation in the saints. It is our having received the first-fruits
of the Spirit, which both quickens our desires and encourages our hopes,
and both ways raises our expectations. The first-fruits did both sanctify and
ensure the lump. Grace is the first-fruits of glory, it is glory begun. We,
having received such clusters in this wilderness, cannot but long for the full
vintage in the heavenly Canaan. Not only they—not only the creatures
which are not capable of such a happiness as the first-fruits of the Spirit,
but even we, who have such present rich receivings, cannot but long for
something more and greater. In having the first-fruits of the Spirit we have
that which is very precious, but we have not all we would have. We groan
within ourselves, which denotes the strength and secrecy of these desires;
not making a loud noise, as the hypocrites howling upon the bed for corn and
wine, but with silent groans, which pierce heaven soonest of all. Or, We
groan among ourselves. It is the unanimous vote, the joint desire, of the
whole church, all agree in this: Come, Lord Jesus, come quickly. The
groaning denotes a very earnest and importunate desire, the soul pained with
the delay. Present receivings and comforts are consistent with a great many
groans; not as the pangs of one dying, but as the throes of a woman in
travail-groans that are symptoms of life, not of death. (2.) The object of this
expectation. What is it we are thus desiring and waiting for? What would we
have? The adoption, to wit, the redemption of our body. Though the soul
be the principal part of the man, yet the Lord has declared himself for the
body also, and has provided a great deal of honour and happiness for the body.
The resurrection is here called the redemption of the body. It shall
then be rescued from the power of death and the grave, and the bondage of
corruption; and, though a vile body, yet it shall be refined and beautified,
and made like that glorious body of Christ, Phil. 3:21; 1 Co. 15:42. This is
called the adoption. [1.] It is the adoption manifested before all the
world, angels and men. Now are we the sons of God, but it does not yet appear,
the honour is now clouded; but then God will publicly own all his children. The
deed of adoption, which is now written, signed, and sealed, will then be
recognized, proclaimed, and published. As Christ was, so the saints will be,
declared to be the sons of God with power, by the resurrection from the dead,
ch. 1:4. It will then be put past dispute. [2.] It is the adoption perfected
and completed. The children of God have bodies as well as souls; and, till
those bodies are brought into the glorious liberty of the children of God, the
adoption is not perfect. But then it will be complete, when the Captain of our
salvation shall bring the many sons to glory, Heb. 2:10. This is that which we
expect, in hope of which our flesh rests, Ps. 16:9, 10. All the days of our
appointed time we are waiting, till this change shall come, when he shall call,
and we shall answer, and he will have a desire to the work of his hands, Job
14:14, 15. (3.) The agreeableness of this to our present state, v. 24, 25. Our
happiness is not in present possession: We are saved by hope. In this,
as in other things, God hath made our present state a state of trial and
probation-that our reward is out of sight. Those that will deal with God must
deal upon trust. It is acknowledged that one of the principal graces of a
Christian is hope (1 Co. 13:13), which necessarily implies a good thing to
come, which is the object of that hope. Faith respects the promise, hope the
thing promised. Faith is the evidence, hope the expectation, of things not
seen. Faith is the mother of hope. We do with patience wait. In hoping
for this glory we have need of patience, to bear the sufferings we meet with in
the way to it and the delays of it. Our way is rough and long; but he that
shall come will come, and will not tarry; and therefore, though he seem to
tarry, it becomes us to wait for him.
Verses 26 - 28
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. 6:12. We are short-sighted, and very much biassed in
favour of the flesh, and apt to separate the end from the way. You know not
what you ask, Mt. 20:22. We are like foolish children, that are ready to
cry for fruit before it is ripe and fit for them; see Lu. 9:54, 55. (2.) As to
the manner, we know not how to pray as we ought. It is not enough that we do
that which is good, but we must do it well, seek in a due order; and here we
are often at a loss-graces are weak, affections cold, thoughts wandering, and
it is not always easy to find the heart to pray, 2 Sa. 7:27. The apostle
speaks of this in the first person: We know not. He puts himself among
the rest. Folly, and weakness, and distraction in prayer, are what all the
saints are complaining of. If so great a saint as Paul knew not what to pray
for, what little reason have we to go forth about that duty in our own
strength!
2. The
assistances which the Spirit gives us in that duty. He helps our
infirmities, meant especially of our praying infirmities, which most easily
beset us in that duty, against which the Spirit helps. The Spirit in the world
helps; many rules and promises there are in the word for our help. The Spirit
in the heart helps, dwelling in us, working in us, as a Spirit of grace and
supplication, especially with respect to the infirmities we are under when we
are in a suffering state, when our faith is most apt to fail; for this end the
Holy Ghost was poured out. Helpeth, 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 (Ex. 14:15), and Hannah, 1 Sa. 1:13. It is
not the rhetoric and eloquence, but the faith and fervency, of our prayers,
that the Spirit works, as an intercessor, in us. Cannot be uttered; they
are so confused, the soul is in such a hurry with temptations and troubles, we
know not what to say, nor how to express ourselves. Here is the Spirit
interceding with groans that cannot be uttered. When we can but cry, Abba,
Father, and refer ourselves to him with a holy humble boldness, this is the
work of the Spirit. (2.) According to the will of God, 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, Mt. 6:8. He knows what is the mind of
his own Spirit in us. And, as he always hears the Son interceding for us, so he
always hears the Spirit interceding in us, because his intercession is
according to the will of God. What could have been done more for the comfort of
the Lord’s people, in all their addresses to God? Christ had said,
"Whatever you ask the Father according to his will he will give it you.’’
But how shall we learn to ask according to his will? Why, the Spirit will teach
us that. Therefore it is that the seed of Jacob never seek in vain.
II. The
concurrence of all providences for the good of those that are Christ’s, v. 28.
It might be objected that, notwithstanding all these privileges, we see
believers compassed about with manifold afflictions; though the Spirit makes
intercession for them, yet their troubles are continued. It is very true; but in
this the Spirit’s intercession is always effectual, that, however it goes with
them, all this is working together for their good. Observe here.
1. The
character of the saints, who are interested in this privilege; they are here
described by such properties as are common to all that are truly sanctified.
(1.) They love God. This includes all the out-goings of the soul’s
affections towards God as the chief good and highest end. It is our love to God
that makes every providence sweet, and therefore profitable. Those that love
God make the best of all he does, and take all in good part. (2.) They are
the called according to his purpose, effectually called according to the
eternal purpose. The call is effectual, not according to any merit or desert of
ours, but according to God’s own gracious purpose.
2. The
privilege of the saints, that all things work together for good to them,
that is, all the providences of God that concern them. All that God performs he
performs for them, Ps. 57:2. Their sins are not of his performing, therefore
not intended here, though his permitting sin is made to work for their good, 2
Chr. 32:31. But all the providences of God are theirs—merciful providences,
afflicting providences, personal, public. They are all for good; perhaps for temporal
good, as Joseph’s troubles; at least, for spiritual and eternal good. That is
good for them which does their souls good. Either directly or indirectly, every
providence has a tendency to the spiritual good of those that love God,
breaking them off from sin, bringing them nearer to God, weaning them from the
world, fitting them for heaven. Work together. They work, as physic
works upon the body, various ways, according to the intention of the physician;
but all for the patient’s good. They work together, as several
ingredients in a medicine concur to answer the intention. God hath set the one
over against the other (Eccl. 7:14): synergei, a very singular, with a noun plural, denoting the harmony
of Providence and its uniform designs, all the wheels as one wheel, Eze. 10:13.
He worketh all things together for good; so some read it. It is not from
any specific quality in the providences themselves, but from the power and
grace of God working in, with, and by, these providences. All this we know—know
it for a certainty, from the word of God, from our own experience, and from the
experience of all the saints.
Verses 29 - 30
The
apostle, having reckoned up so many ingredients of the happiness of true
believers, comes here to represent the ground of them all, which he lays in
predestination. These precious privileges are conveyed to us by the charter of
the covenant, but they are founded in the counsel of God, which infallibly
secures the event. That Jesus Christ, the purchaser, might not labour in vain,
nor spend his strength and life for nought and in vain, there is a remnant
given him, a seed that he shall see, so that the good pleasure of the Lord
shall prosper in his hands. For the explication of this he here sets before us
the order of the causes of our salvation, a golden chain, which cannot be
broken. There are four links of it:—
I. Whom
he did foreknow he also did predestinate to be conformed to the image of his
Son. All that God designed for glory and happiness as the end he decreed to
grace and holiness as the way. Not, whom he did foreknow to be holy those he
predestinated to be so. The counsels and decrees of God do not truckle to the
frail and fickle will of men; no, God’s foreknowledge of the saints is the same
with that everlasting love wherewith he is said to have loved them, Jer. 31:3.
God’s knowing his people is the same with his owning them, Ps. 1:6; Jn. 10:14;
2 Tim. 2:19. See ch. 11:2. Words of knowledge often in scripture denote
affection; so here: Elect according to the foreknowledge of God, 1 Pt.
1:2. And the same word is rendered fore-ordained, 1 Pt. 1:20. Whom he
did foreknow, that is, whom he designed for his friends and favourites. I
know thee by name, said God to Moses, Ex. 33:12. Now those whom god thus
foreknew he did predestinate to be conformed to Christ. 1. Holiness consists in
our conformity to the image of Christ. This takes in the whole of
sanctification, of which Christ is the great pattern and sampler. To be
spirited as Christ was, to walk and live as Christ did, to bear our sufferings
patiently as Christ did. Christ is the express image of his Father, and the
saints are conformed to the image of Christ. Thus it is by the mediation and
interposal of Christ that we have God’s love restored to us and God’s likeness
renewed upon us, in which two things consists the happiness of man. 2. All that
God hath from eternity foreknown with favour he hath predestinated to this
conformity. It is not we that can conform ourselves to Christ. Our giving
ourselves to Christ takes rise in God’s giving us to him; and, in giving us to
him, he predestinated us to be conformable to his image. It is a mere cavil
therefore to call the doctrine of election a licentious doctrine, and to argue
that it gives encouragement to sin, as if the end were separated from the way
and happiness from holiness. None can know their election but by their
conformity to the image of Christ; for all that are chosen are chosen to
sanctification (2 Th. 2:13), and surely it cannot be a temptation to any to be
conformed to the world to believe that they were predestinated to be conformed
to Christ. 3. That which is herein chiefly designed is the honour of Jesus
Christ, that he might be the first-born among many brethren; that is,
that Christ might have the honour of being the great pattern, as well as the
great prince, and in this, as in other things, might have pre-eminence. It was
in the first-born that all the children were dedicated to God under the law.
The first-born was the head of the family, on whom all the rest did depend: now
in the family of the saints Christ must have the honour of being the
first-born. And blessed be God that there are many brethren; though they seem
but a few in one place at one time, yet, when they come all together, they will
be a great many. There is, therefore, a certain number predestinated, that the
end of Christ’s undertaking might be infallibly secured. Had the event been
left at uncertainties in the divine counsels, to depend upon the contingent
turn of man’s will, Christ might have been the first-born among but few or no
brethren-a captain without soldiers and a prince without subjects-to prevent
which, and to secure to him many brethren, the decree is absolute, the thing
ascertained, that he might be sure to see his seed, there is a remnant
predestinated to be conformed to his image, which decree will certainly have
its accomplishment in the holiness and happiness of that chosen race; and so,
in spite of all the opposition of the powers of darkness, Christ will be the
first-born among many, very many brethren.
II. Whom
he did predestinate those he also called, not only with the external call
(so many are called that were not chosen, Mt. 20:16; 22:14), but with the
internal and effectual call. The former comes to the ear only, but this to the
heart. All that God did from eternity predestinate to grace and glory he does,
in the fulness of time, effectually call. The call is then effectual when we
come at the call; and we then come at the call when the Spirit draws us,
convinces the conscience of guilt and wrath, enlightens the understanding, bows
the will, persuades and enables us to embrace Christ in the promises, makes us
willing in the day of his power. It is an effectual call from self and earth to
God, and Christ, and heaven, as our end-from sin and vanity to grace, and
holiness, and seriousness as our way. This is the gospel call. Them he
called, that the purpose of God, according to election, might stand: we are
called to that to which we were chosen. So that the only way to make our election
sure is to make sure our calling, 2 Pt. 1:10.
III. Whom
he called those he also justified. All that are effectually called are
justified, absolved from guilt, and accepted as righteous through Jesus Christ.
They are recti in curia—right in court; no sin that ever they have been
guilty of shall come against them, to condemn them. The book is crossed, the
bond cancelled, the judgment vacated, the attainder reversed; and they are no
longer dealt with as criminals, but owned and loved as friends and favourites.
Blessed is the man whose iniquity is thus forgiven. None are thus justified but
those that are effectually called. Those that stand it out against the gospel
call abide under guilt and wrath.
IV. Whom
he justified those he also glorified. The power of corruption being broken
in effectual calling, and the guilt of sin removed in justification, all that
which hinders is taken out of the way, and nothing can come between that soul
and glory. Observe, It is spoken of as a thing done: He glorified, because
of the certainty of it; he hath saved us, and called us with a holy
calling. In the eternal glorification of all the elect, God’s design of love
has its full accomplishment. This was what he aimed at all along-to bring them
to heaven. Nothing less than that glory would make up the fulness of his
covenant relation to them as God; and therefore, in all he does for them, and
in them, he has this in his eye. Are they chosen? It is to salvation. Called?
It is to his kingdom and glory. Begotten again? It is to an inheritance
incorruptible. Afflicted: It is to work for them this exceeding and eternal
weight of glory. Observe, The author of all these is the same. It is God
himself that predestinated, calleth, justifieth, glorifieth; so the Lord
alone did lead him, and there was no strange God with him. Created wills
are so very fickle, and created powers so very feeble, that, if any of these
did depend upon the creature, the whole would shake. But God himself hath
undertaken the doing of it from first to last, that we might abide in a
constant dependence upon him and subjection to him, and ascribe all the praise
to him-that every crown may be cast before the throne. This is a mighty
encouragement to our faith and hope; for, as for God, his way, his work, is
perfect. He that hath laid the foundation will build upon it, and the top-stone
will at length be brought forth with shoutings, and it will be our eternal work
to cry, Grace, grace to it.
Verses 31 - 39
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, etc. Who can be
against us, to strip us, to deprive us of our comforts? Who can cut off our
streams, while we have a fountain to go to? 1. Observe what God has done for
us, on which our hopes are built: He spared not his own Son. When he was
to undertake our salvation, the Father was willing to part with him, did not
think him too precious a gift to bestow for the salvation of poor souls; now we
may know that he loves us, in that he hath not withheld his Son, his own Son,
his only Son, from us, as he said of Abraham, Gen. 22:12. If nothing less will
save man, rather than man shall perish let him go, though it were out of his
bosom. Thus did he deliver him up for us all, that is, for all the
elect; for us all, not only for our good, but in our stead, as a
sacrifice of atonement to be a propitiation for sin. When he had undertaken it,
he did not spare him. Though he was his own Son, yet, being made sin for us, it
pleased the Lord to bruise him. Ouk epheisato—he did not abate him a farthing of that great debt,
but charged it home. Awake, O sword. He did not spare his own Son
that served him, that he might spare us, though we have done him so much
disservice. 2. What we may therefore expect he will do: He will with him
freely give us all things. (1.) It is implied that he will give us Christ,
for other things are bestowed with him: not only with him given for us, but
with him given to us. He that put himself to so much charge to make the
purchase for us surely will not hesitate at making the application to us. (2.)
He will with him freely give us all things, all things that he sees to be needful
and necessary for us, all good things, and more we should not desire, Ps.
34:10. And Infinite Wisdom shall be the judge whether it be good for us and
needful for us or no. Freely give—freely, without reluctancy; he is
ready to give, meets us with his favours;—and freely, without recompence,
without money, and without price. How shall he not? Can it be imagined
that he should do the greater and not do the less? that he should give so great
a gift for us when we were enemies, and should deny us any good thing, now that
through him we are friends and children? Thus may we by faith argue against our
fears of want. he that hath prepared a crown and kingdom for us will be sure to
give us enough to bear our charges in the way to it. He that hath designed us
for the inheritance of sons when we come to age will not let us want
necessaries in the mean time.
II. We
have an answer ready to all accusations and a security against all
condemnations (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, etc. It is by virtue
of our interest in Christ, our relation to him, and our union with him, that we
are thus secured. 1. His death: It is Christ that died. By the merit of
his death he paid our debt; and the surety’s payment is a good plea to an
action of debt. It is Christ, an able all-sufficient Saviour. 2. His
resurrection: Yea, rather, that has risen again. This is a much greater
encouragement, for it is a convincing evidence that divine justice was
satisfied by the merit of his death. His resurrection was his acquittance, it
was a legal discharge. Therefore the apostle mentions it with a yea, rather.
If he had died, and not risen again, we had been where we were. 3. His sitting
at the right hand of God: He is even at the right hand of God—a further
evidence that he has done his work, and a mighty encouragement to us in
reference to all accusations, that we have a friend, such a friend, in court.
At the right hand of God, which denotes that he is ready there-always at
hand; and that he is ruling there-all power is given to him. Our friend is
himself the judge. 4. The intercession which he makes there. He is there, not
unconcerned about us, not forgetful of us, but making intercession. He
is agent for us there, an advocate for us, to answer all accusations, to put in
our plea, and to prosecute it with effect, to appear for us and to present our
petitions. And is not this abundant matter for comfort? What shall we say to
these things? Is this the manner of men, O Lord God? What room is left for
doubting and disquietment? Why art thou cast down, O my soul? Some understand
the accusation and condemnation here spoken of of that which the suffering
saints met with from men. The primitive Christians had many black crimes laid
to their charge-heresy, sedition, rebellion, and what not? For these the ruling
powers condemned them: "But no matter for that’’ (says the apostle);
"while we stand right at God’s bar it is of no great moment how we stand
at men’s. To all the hard censures, the malicious calumnies, and the unjust and
unrighteous sentences of men, we may with comfort oppose our justification
before God through Christ Jesus as that which doth abundantly countervail,’’ 1
Co. 4:3, 4.
III. We
have good assurance of our preservation and continuance in this blessed state,
v. 35, to the end. The fears of the saints lest they should lose their hold of
Christ are often very discouraging and disquieting, and create them a great
deal of disturbance; but here is that which may silence their fears, and still
such storms, that nothing can separate them. We have here from the apostle,
1. A
daring challenge to all the enemies of the saints to separate them, if they
could, from the love of Christ. Who shall? None shall, v. 35 endash 37.
God having manifested his love in giving his own Son for us, and not hesitating
at that, can we imagine that any thing else should divert or dissolve that
love? Observe here,
(1.) The
present calamities of Christ’s beloved ones supposed-that they meet with tribulation
on all hands, are in distress, know not which way to look for any
succour and relief in this world, are followed with persecution from an
angry malicious world that always hated those whom Christ loved, pinched with famine,
and starved with nakedness, when stripped of all creature-comforts,
exposed to the greatest perils, the sword of the magistrate drawn
against them, ready to be sheathed in their bowels, bathed in their blood. Can
a case be supposed more black and dismal? It is illustrated (v. 36) by a
passage quoted from Ps. 44:22, For thy sake we are killed all the day long,
which intimates that we are not to think strange, no not concerning the fiery
bloody trial. We see the Old-Testament saints had the same lot; so persecuted
they the prophets that were before us. Killed all the day long, that is,
continually exposed to and expecting the fatal stroke. There is still every
day, and all the day long, one or other of the people of God bleeding and dying
under the rage of persecuting enemies. Accounted as sheep for the slaughter;
they make no more of killing a Christian than of butchering a sheep. Sheep are
killed, not because they are hurtful while they live, but because they are
useful when they are dead. They kill the Christians to please themselves, to be
food to their malice. They eat up my people as they eat bread, Ps. 14:4.
(2.) The
inability of all these things to separate us from the love of Christ. Shall
they, can they, do it? No, by no means. All this will not cut the bond of love
and friendship that is between Christ and true believers. [1.] Christ doth not,
will not, love us the less for all this. All these troubles are very consistent
with the strong and constant love of the Lord Jesus. They are neither a cause
nor an evidence of the abatement of his love. When Paul was whipped, and
beaten, and imprisoned, and stoned, did Christ love him ever the less? Were his
favours intermitted? his smiles any whit suspended? his visits more shy? By no
means, but the contrary. These things separate us from the love of other
friends. When Paul was brought before Nero all men forsook him, but then the
Lord stood by him, 2 Tim. 4:16, 17. Whatever persecuting enemies may rob us of,
they cannot rob us of the love of Christ, they cannot intercept his
love-tokens, they cannot interrupt nor exclude his visits: and therefore, let
them do their worst, they cannot make a true believer miserable. [2.] We do
not, will not, love him the less for this; and that for this reason, because we
do not think that he loves us the less. Charity thinks no evil, entertains no
misgiving thoughts, makes no hard conclusions, no unkind constructions, takes
all in good part that comes from love. A true Christian loves Christ never the
less though he suffer for him, thinks never the worse of Christ through he lose
all for him.
(3.) The
triumph of believers in this (v. 37): Nay, in all these things we are more
than conquerors.
[1.] We
are conquerors: though killed all the day long, yet conquerors. A strange way
of conquering, but it was Christ’s way; thus he triumphed over principalities
and powers in his cross. It is a surer and a nobler way of conquest by faith
and patience than by fire and sword. The enemies have sometimes confessed
themselves baffled and overcome by the invincible courage and constancy of the
martyrs, who thus overcame the most victorious princes by not loving their
lives to the death, Rev. 12:11.
[2.] We
are more than conquerors. In our patiently bearing these trials we are not only
conquerors, but more than conquerors, that is, triumphers. Those are more than
conquerors that conquer, First, With little loss. Many conquests are
dearly bought; but what do the suffering saints lose? Why, they lose that which
the gold loses in the furnace, nothing but the dross. It is no great loss to
lose things which are not-a body that is of the earth, earthy. Secondly,
With great gain. The spoils are exceedingly rich; glory, honour, and peace, a
crown of righteousness that fades not away. In this the suffering saints have
triumphed; not only have not been separated from the love of Christ, but have
been taken into the most sensible endearments and embraces of it. As
afflictions abound, consolations much more abound, 2 Co. 1:5. There is one more
than a conqueror, when pressed above measure. He that embraced the stake, and
said, "Welcome the cross of Christ, welcome everlasting life,’’—he that
dated his letter from the delectable orchard of the Leonine prison,—he that
said, "In these flames I feel no more pain than if I were upon a bed of
down,’’—she who, a little before her martyrdom, being asked how she did, said,
"Well and merry, and going to heaven,’’—those that have gone smiling to
the stake, and stood singing in the flames-these were more than conquerors.
[3.] It is
only through Christ that loved us, the merit of his death taking the
sting out of all these troubles, the Spirit of his grace strengthening us, and
enabling us to bear them with holy courage and constancy, and coming in with
special comforts and supports. Thus we are conquerors, not in our own strength,
but in the grace that is in Christ Jesus. We are conquerors by virtue of our
interest in Christ’s victory. He hath overcome the world for us (Jn. 16:33),
both the good things and the evil things of it; so that we have nothing to do
but to pursue the victory, and to divide the spoil, and so are more than
conquerors.
2. A
direct and positive conclusion of the whole matter: For I am persuaded,
v. 38, 39. It denotes a full, and strong, and affectionate persuasion, arising
from the experience of the strength and sweetness of the divine love. And here
he enumerates all those things which might be supposed likely to separate
between Christ and believers, and concludes that it could not be done. (1.) Neither
death nor life—neither the terrors of death on the one hand nor the
comforts and pleasures of life on the other, neither the fear of death nor the
hope of life. Or, We shall not be separated from that love either in death or
in life. (2.) Nor angels, nor principalities, nor powers. Both the good
angels and the bad are called principalities and powers: the good, Eph. 1:21;
Col. 1:16; the bad, Eph. 6:12; Col. 2:15. And neither shall do it. The good
angels will not, the bad shall not; and neither can. The good angels are
engaged friends, the bad are restrained enemies. (3.) Nor things present,
nor things to come—neither the sense of troubles present nor the fear of
troubles to come. Time shall not separate us, eternity shall not. Things
present separate us from things to come, and things to come separate and cut us
off from things present; but neither from the love of Christ, whose favour is
twisted in with both present things and things to come. (4.) Nor height, nor
depth—neither the height of prosperity and preferment, nor the depth of
adversity and disgrace; nothing from heaven above, no storms, no tempests;
nothing on earth below, no rocks, no seas, no dungeons. (5.) Nor any other
creature—any thing that can be named or thought of. It will not, it cannot,
separate us from the love of God, which is in Christ Jesus our Lord. It cannot
cut off or impair our love to God, or God’s to us; nothing does it, can do it,
but sin. Observe, The love that exists between God and true believers is
through Christ. He is the Mediator of our love: it is in and through him that
God can love us and that we dare love God. This is the ground of the
stedfastness of the love; therefore God rests in his love (Zep. 3:17), because
Jesus Christ, in whom he loves us, is the same yesterday, to-day, and for ever.
Mr. Hugh
Kennedy, an eminent Christian of Ayr, in Scotland, when he was dying, called
for a Bible; but, finding his sight gone, he said, "Turn me to the eighty
of the Romans, and set my finger at these words, I am persuaded that neither
death nor life,’’ etc. "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.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
Rick Meyers.
Matthew Henry’s Commentary on the Whole Bible. e-Sword ®: www.e-sword.net
