Chapter 8

1 They that are in Christ, and live according to the Spirit, are free from condemnation. 5, 13 What harm cometh of the flesh, 6, 14 and what good of the Spirit: 17 and what of being God’s child, 19 whose glorious deliverance all things long for, 29 was beforehand decreed from God. 38 What can sever us from his love?

1. There is therefore. This introductory phrase indicates the close connection between chs. 7 and 8. Chapter 8 is an expansion of Paul’s thankful exclamation in ch. 7:25, “I thank God through Jesus Christ our Lord.” He passes on now from his analysis of the painful struggle with sin to an explanation of the life of peace and freedom that is offered to those who live “in Christ Jesus.”

No condemnation. The good news of the gospel is that Christ came to condemn sin, not sinners (John 3:17; Rom. 8:3). To those who believe and accept the generous provisions of the gospel and who in faith commit themselves to lives of loving obedience, Christ offers justification and freedom. There may yet be deficiencies in the believer’s character, but “when it is in the heart to obey God, when efforts are put forth to this end, Jesus accepts this disposition and effort as man’s best service, and He makes up for the deficiency with His own divine merit” (EGW ST June 16, 1890). For such there is no condemnation (John 3:18).

In Christ Jesus. This frequently occurring NT expression intimates the closeness of the personal connection that exists between the Christian and Christ. It means more than to be dependent on Him or merely to be His follower or disciple. It implies a daily, living union with Christ (John 14:20; 15:4–7). John describes this union as being “in him” (1 John 2:5, 6, 28; 3:24; 5:20). Peter also speaks of being in christ (1 Peter 3:16; 5:14). But the idea is especially characteristic of Paul. He applies it to churches (Gal. 1:22; 1 Thess. 1:1; 2:14; 2 Thess. 1:1) as well as to individuals (1 Cor. 1:30; 2 Cor. 5:17; Eph. 1:1; etc.). Jesus emphasized the closeness of this union by His parable of the Vine and the Branches (John 15:1–7).

Unless a person is experiencing this transforming union with Christ, he cannot claim freedom from condemnation. The saving faith that brings reconciliation and justification (Rom. 3:22–26) implies an experience Paul speaks of as being “in Christ” (see on v. 28).

Who walk not. Important textual evidence may be cited (cf. p. 10) for the omission of the clause, “who walk not after the flesh, but after the Spirit.” It is generally regarded as having been added here from v. 4.

2. Spirit of life. That is, the Spirit giving life. He is so called because He exercises life-giving power (see v. 11). The law of the Spirit of life is the life-giving power of the Holy Spirit, ruling as a law in the life. The phrase “of life” expresses the effect accomplished, as in “justification of life” (see on ch. 5:18) and “the bread of life” (John 6:35). The Spirit brings life and freedom, in contrast with the law of sin, which produces only death and condemnation (see on Rom. 7:21–24).

In Christ Jesus. Some translators connect these words with “the Spirit of life.” Others connect them with “hath made me free.” The latter seems to be the more natural interpretation. Paul is emphasizing the fact that the Spirit exercises His life-giving power through the union with Christ. It is in the experience of close fellowship and union with Christ that the believer receives this power to overcome in the battle against sin.

Hath made me free. Or, “freed me.” Textual evidence is divided (cf. p. 10) between the reading “me” and “thee.” The difference is inconsequential. Paul is doubtless referring back to his experience of rebirth and baptism, when he began to “walk in newness of life” (ch. 6:4) and to “serve in newness of spirit” (ch. 7:6).

The law of sin and death. That is, the authority exercised by sin and ending in death. Sin is no longer the predominating and controlling influence in his life. The indwelling Spirit of life inspires obedience and gives power to “mortify the deeds of the body” (v. 13). Thus the law of the Spirit of life works directly contrary to the law of sin and death in the members, empowering the believer to overcome sin’s destroying influence and freeing him from sin’s bondage and condemnation.

3. What the law could not do. Literally, “the impossible thing of the law.” The article is present with “law” in the Greek also (see on ch. 2:12). The Greek construction is difficult and has been much discussed. However, Paul’s meaning in this verse seems clear. God has accomplished what the law has been unable to do. He has condemned sin, and thus it is possible for the Christian to overcome its power, and to live a triumphant life in Christ.

Weak through the flesh. This cause of failure has already been explained in ch. 7:14–25. The law can point out the right way, but it cannot enable weak, fallen man to walk in it. Paul continues to vindicate the law (see ch. 7:7, 10, 13, 14), ascribing its apparent weakness not to any defect inherent in the law itself but rather to the impotence of man’s nature, corrupted and enfeebled by sin. It is not the function of law to pardon and to restore to obedience. Law can only reveal transgression and righteousness and command obedience (chs. 3:20; 7:7). Therefore, the law of God cannot be blamed or despised for not accomplishing results for which it never was designed. Our failure to render perfect obedience must be blamed upon ourselves.

His own Son. The word “own” emphasizes the close relationship between the Father and the Son (see v. 32). In Col. 1:13 Christ is described as “his dear Son,” literally, “the Son of His love.” There is sometimes a tendency to attribute greater love and self-sacrifice to Christ than to the Father. It is well to remember that it was because God so loved the world that He gave His only Son (John 3:16; 1 John 4:9). In order to save fallen man, He sacrificed Himself in His Son (see 2 Cor. 5:19; cf. DA 762). Christ came to reveal the limitless love of His Father (John 14:9; cf. Matt. 5:43–48).

Sinful flesh. The Son of God came to this earth with His divinity veiled in humanity, so that He could reach the fallen race and commune with us in our weakened, sinful state. If He had come clothed with His heavenly brightness, we could not have endured the glory of His presence (see PP 330). Therefore, in His great love and His divine purpose to save man, Jesus “did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men” (Phil. 2:6, 7, RSV; see DA 22, 23). See Vol. V, pp. 917, 918.

It was also Christ’s purpose in assuming our humanity to demonstrate to men and to the whole universe that sin and Satan may be successfully resisted and that obedience to the will of God may be rendered by human beings in this life (see AA 531; DA 761, 762). Ever since the fall of Adam, Satan had pointed to man’s sin as proof that God’s law was unjust and could not be obeyed. Then Christ came to redeem Adam’s failure. He was made like unto His brethren in all things, He suffered and was tempted in all points like as we are, yet He did not sin (see Heb. 2:17, 18; 4:15). For the human nature of Jesus in relationship to temptation and sin see on Matt. 4:1; 26:38, 41; Heb. 2:17; 4:15; see Additional Note on John 1.

And for sin. Or, “and concerning sin.” The “and” indicates the connection with the preceding phrase. God sent His Son in the likeness of sinful flesh and concerning sin. “For sin” is from the Gr. peri hamartias, which may also be rendered “as a sin offering.” Peri hamartias is frequently used with this sense in the LXX. In Leviticus alone there are more than 50 such occurrences (see Lev. 4:33; 5:6, 7, 8, 9; 7:37; etc.; cf. Ps. 40:6). The phrase also occurs with this meaning in the NT in Heb. 10:6–8, where Ps. 40:6–8 is quoted. Consequently, a number of English versions have favored the translation “as an offering for sin” (see RV; Moulton; Goodspeed; RSV, footnote).

On the other hand, however, the context may indicate that the phrase should be understood in a more general sense. Paul’s purpose in this passage is to explain that the Christian may now have victory over sin. The law was powerless to give him such victory, but God, by sending His Son, has now made the necessary power available. Christ came not only to bear the penalty of sin in His death but also to destroy its dominion and to remove it from the lives of His followers. This entire purpose of His mission may be included in the words “and for sin.” He came to deal with sin and to provide its remedy. He came to atone for sin, to destroy sin, and to sanctify and save its victims.

Condemned sin. Christ’s sinless humanity was a living condemnation of sin. For this sense of condemnation by contrast see also Matt. 12:41, 42; Heb. 11:7. Moreover, Christ’s sacrificial death to sin (Rom. 6:10) forever revealed and proved the exceeding sinfulness of sin, for it was sin that caused the death of the Son of God. This condemnation of sin, effected by the life and death of Christ, means also the destruction of sin’s evil power for the believer who is united with Christ in His death and who rises with Him to newness of life in the Spirit (vs. 1–13).

In the flesh. Christ met, overcame, and condemned sin in the sphere in which it had previously exercised its dominion and mastery. The flesh, the scene of sin’s former triumphs, now became the scene of its defeat and expulsion.

4. The righteousness. Gr. dikaioµma. This is not the usual word for “righteousness,” which is dikaiosuneµ, used often by Paul in this epistle (chs. 1:17; 3:5; 4:3; etc.). Dikaioµma expresses the thought of “that which is laid down as right” (see Rom. 1:32; 2:26; 5:16, 18; cf. Luke 1:6; Heb. 9:1, where dikaioµma is translated “ordinances”). Hence Paul is here referring to the righteous demands of the law, obedience to its just requirements.

The law. The article is present also in the Greek (see on ch. 2:12). In this context Paul is still speaking of the law, of which he approved (ch. 7:16) and in which he delighted (v. 22) but which he found himself unable to obey apart from Christ (vs. 15–25).

Might be fulfilled. Or, “might be realized,” or “might be met.” God sent His Son in the likeness of sinful flesh, so that men might be enabled fully to comply with the righteous requirements of His holy law. To bring man’s life into harmony with the divine will is the purpose of the plan of salvation. God did not give His Son in order to change or abolish His law, or to release men from the necessity of perfect obedience. The law has always stood as an expression of the unchangeable will and character of God. Fallen man has been unable to obey its requirements, and the law has possessed no power to strengthen him to obey. But now Christ has come to make it possible for man to render perfect obedience. These verses clearly indicate the continuing place and authority of the law of God in the gospel and the plan of salvation (see on ch. 3:31).

Paul does not say, “might be partially fulfilled.” The Bible consistently speaks of entire transformation, perfect obedience (see Matt. 5:48; 2 Cor. 7:1; Eph. 4:12, 13; Col. 1:28; 4:12; 2 Tim. 3:17; Heb. 6:1; 13:21). God requires perfection of His children, and the perfect life of Christ in His humanity is God’s assurance to us that by His power we too may attain to perfection of character (see COL 315; AA 531).

Walk. Literally, “walk about,” implying habitual conduct. Hence, it may be translated “live” (see Rom. 6:4; 2 Cor. 5:7; 10:3; Eph. 2:10; 4:1).

Not after the flesh. That is, not according to the flesh. Those in whom the righteous requirement of the law is fulfilled, no longer live according to the dictates and impulses of the flesh. The gratification of carnal desires is no longer the guiding principle in their lives.

After the Spirit. That is, they regulate their conduct according to the dictates and guidance of the Spirit, the indwelling Spirit of Christ (v. 9). The just requirement of the law is being fulfilled in them. What the law requires is summed up in Christian love, for “love is the fulfilling of the law” (ch. 13:10). Likewise, the result of the working of the Holy Spirit in the life is love, for “the fruit of the Spirit is love” (Gal. 5:22). Consequently, life according to the Spirit means a life in which the righteous demands of the law are fulfilled—a life of love and loving obedience. That such a life might be made possible for believers was the great purpose for which God sent His Son into the world.

Some commentators prefer to interpret this phrase as referring particularly to the renewed spirit of man, through which the Holy Spirit works. They understand Paul to be emphasizing that our lives are no longer ruled by our lower, but by our higher, spiritual natures. This interpretation is reflected in a number of versions by the spelling of “spirit” without a capital letter (see RV).

5. They that are. This may express a different aspect from “walk” (v. 4). To be “according to the flesh” means to have the flesh for the ruling principle of our being. “To walk according to the flesh” is to follow this principle in the actual life. “Walk” expresses the manifestation of the condition expressed by “are.” See on v. 4.

Do mind. Gr. phroneoµ, “to think of,” “to care for,” “to set the mind and heart on,” “to strive after.” The word denotes the whole action of the affections and of the will as well as of the reason. Compare the use of phroneoµ in Matt. 16:23; Rom. 12:16; Phil. 3:19; Col. 3:2. The whole mental and moral activity of those who are “after the flesh” is set upon the selfish gratification of unspiritual desires.

The things of the flesh. We are under the predominating influence of one or the other of the two principles contrasted in this verse. According as one or the other has the mastery, so will be the complexion of our lives and the character of our actions. Paul describes the absolute contrast between the things of the flesh and the things of the Spirit in Gal. 5:16–24.

6. To be carnally minded. Literally, “the mind [or “minding”] of the flesh.” In this case, “mind” means “thought,” “purpose,” “intention,” “inclination,” as in the clause, “he … knoweth what is the mind of the Spirit” (v. 27).

Death. To think of nothing but the gratification of fleshly desires is death. The one who lives for this selfish purpose is dead while he lives (1 Tim. 5:6; see also Eph. 2:1, 5), and the present condition of spiritual death can lead only to final eternal death. The reason for this is explained in Rom. 8:7.

To be spiritually minded. Literally, “the mind [or “minding”] of the Spirit.”

Life and peace. To set the mind on the things of the Spirit, and to have the thoughts and desires governed solely by the Spirit of God, result in that healthful, life-giving harmony of all the functions of the soul that is a sure pledge and foretaste of the life to come (see Eph. 1:13, 14). The presence of the Holy Spirit brings love, joy, and peace in the life (Gal. 5:22), the beginning within us of the kingdom of God, which is “righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17).

Those who are “spiritually minded” and “walk … after the Spirit” (ch. 8:1) enjoy the peace of forgiveness and reconciliation (ch. 5:1). The love of God is “shed abroad” in their hearts (ch. 5:5), and they have the joy and encouragement of seeing the righteous requirement of the law fulfilled in their lives (ch. 8:4). They look forward to final salvation and eternal life. On the contrary, those who are “carnally minded” and “walk … after the flesh” (vs. 4, 6) know only the destroying experience of bondage and condemnation (vs. 1, 15, 21) and can look forward only to judgment and death (chs. 1:32; 2:5, 6; 6:21, 22).

7. Because. Paul now explains why the mind of the flesh is death.

Carnal mind. Gr. phroneµma teµs sarkos, translated “to be carnally minded” in v. 6 (see comment there).

Enmity against God. To set the mind on the things of the flesh and thus to live a life of self-assertion and self-indulgence means inevitably a life that is hostile to God and out of harmony with His will (see James 4:4). Such a course leads to estrangement from God and separation from the source of life—a separation that means death. This hostility against God is the opposite of the peace that comes to those who live in the Spirit (Rom. 8:6).

Is not subject. Or, “does not subject itself.” In military terminology the verb means subjection to orders. The present tense suggests continued insubordination. The mind that is set on the flesh reveals its hostility against God by continued disobedience to His law.

Neither indeed can be. The carnal mind is wholly incapable of submitting to the law of God. Only by the transforming power of the Holy Spirit is obedience again made possible.

When man was first created, his mind and life were in perfect harmony with the will of God. The principles of God’s law were written on his heart. But sin brought alienation from God, and man’s heart came to be filled with enmity and rebellion. Consequently, ever since man’s fall under the power of sin, he has followed the inclinations of the flesh, which have led inevitably to disobedience to God’s law. This is why it is impossible for a man to attain to righteousness and salvation by his own legalistic attempts at obedience. Unless he dies to self and sin and is born again to a new life in the Spirit (ch. 6), he is incapable of subjection to the will of God (see PP 64).

8. So then. Gr. de, here simply “and.” The word does not introduce a conclusion or consequence from v. 7, but merely repeats the substance of v. 7 in a somewhat different and perhaps more personal form. The connection may be paraphrased thus, “The mind of the flesh is enmity against God … and those who are in the flesh cannot please God.”

In the flesh. This may be a stronger expression than “after the flesh” (vs. 4, 5). It means to be absorbed in and governed by the things of the flesh.

Cannot please God. God is pleased by faithfulness and obedience. He was well pleased with His Son (Matt. 3:17; 12:18; 17:5; John 8:29). He looks with pleasure on acts of faith and love (Phil. 4:18; Col. 3:20; Heb. 13:16, 21). But such lives of faith, obedience, and love are possible only to those who are living by the indwelling power of the Holy Spirit. Those who are in the flesh cannot do the things that please God. Their natural course is one of hostility and disobedience.

This verse adds further emphasis and explanation to Paul’s earnest contention in this epistle that legalistic attempts at obedience are doomed to failure (Rom. 3:20; 7:14–25). Those who rely for salvation on the false hope that their own works of obedience are pleasing God and meriting His saving favor are warned in this verse that they cannot win God’s pleasure in this way. So long as they are in the flesh they cannot please God, they cannot obey His law.

9. But ye. In his characteristic way Paul expresses his confidence in his readers. But he then qualifies his assertion by adding the condition upon which his statement concerning them necessarily depends.

In the Spirit. That is, you are spiritually-minded and under the direction and influence of the Holy Spirit.

If so be that. The old life in the flesh ceases only as the new life in the Spirit begins. The ruling power of the flesh can be expelled from the life only when the Spirit is invited to come and exercise full control. When the Spirit really dwells within, the life after the flesh has ended.

This verse is an invitation to self-examination. We are spiritually-minded and live in the Spirit “if so be that” the Spirit of God dwells in us. We may know whether the Spirit dwells in us by the presence or absence of the fruit of the Spirit (Gal. 5:22) in our lives. Absence of the fruit is evidence that we are yet living in the flesh.

Dwell. This indicates the continuing and permanent presence of the Spirit, not just occasional raptures of enthusiasm and zeal. Paul elsewhere represents the Holy Spirit as dwelling in the hearts of Christians (see 1 Cor. 3:16; 6:19). The expression “in you” denotes the closeness of the personal connection between the believer and the Spirit. It implies the complete submission of the Christian’s will to the will of God.

Spirit of Christ. Compare the terms “Spirit of God,” “Spirit of Christ.” The Holy Spirit is elsewhere called the “Spirit of Christ” (1 Peter 1:11; cf. 2 Peter 1:21), “Spirit of his Son” (Gal. 4:6), and “Spirit of Jesus Christ” (Phil. 1:19). For the relation of the Holy Spirit to Christ see John 14:26; 15:26; 16:7, 13, 14.

Is none of his. Or, “does not belong to him.” It is not enough to be intellectually convinced of the truth of Christianity. The Spirit of Christ must dwell within. A profession of Christianity does not in itself make a man a true follower of Christ. We may know that we really belong to Him, if He has given us of His Spirit (1 John 4:13). When the daily life reveals love, joy, peace, and the other graces of the Spirit (Gal. 5:22), there is evidence of true Christianity. But if, on the contrary, our lives are marred with unkindness, selfishness, and vanity, then we are none of His.

This verse is fraught with serious warning. A professed Christian may appear to subscribe to all the doctrines and conform to all the practices of the church. He may be active in the cause of God. He may be willing to give away all his goods to feed the poor or even to give up his own body to be burned, but if the Spirit does not dwell in him, and the fruit of the Spirit (Gal. 5:22) is not evident in his life, he is none of His (1 Cor. 13:3). He who is proud, vain, frivolous, worldly-minded, avaricious, unkind, censorious, holds communion, not with the Spirit of Christ, but with another spirit (5T 225).

10. And if Christ. Or, “but if Christ.” This shows that to have the Spirit of Christ (v. 9) is to have Christ dwelling in the heart as the principle of life (see also John 6:56; 15:4; 2 Cor. 13:5; Gal. 2:20; Eph. 3:16, 17; Col. 1:27).

The body is dead. Commentators have interpreted this text in a number of ways. However, the evident reference in v. 11 to the resurrection of the mortal body indicates that Paul is speaking here of physical death on account of sin (see ch. 5:12). Even those who are born again to newness of life in the Spirit are still subject to death, the death that has been passed from Adam upon all men. But because the Spirit dwells in them, they look forward to resurrection and eternal life (ch. 8:11).

The Spirit. Or, “the spirit.” The context, especially the direct contrast between “the body” and “the spirit” (cf. 1 Cor. 7:34; 2 Cor. 7:1; James 2:26), seems to indicate that Paul is here referring to the human spirit.

Is life. Paul does not say that the spirit “is alive,” but that it “is life,” though many recent versions give the translation “is alive” or “has life.” The human spirit that is pervaded by the life-giving power of the Holy Spirit possesses a God-sustained life. It is in the spirit of man that the Spirit of God performs His quickening, transforming work.

Because of righteousness. Throughout the Scriptures righteousness is consistently associated with life, as sin is with death. When there is righteousness in the life, there is evidence of the presence and power of the Spirit of God, and this means life.

Some commentators prefer to limit the meaning of righteousness in this passage to the righteousness of Christ imputed to the believer for life-giving justification (ch. 5:18). But the context does not seem to indicate such a limitation. Taking righteousness in the widest sense, Paul’s meaning seems to be that, although the body is dead because of Adam’s sin, in which we have all participated (see on ch. 5:12), the spirit is life because of Christ’s righteousness, which has first been imputed in justification and is later imparted in sanctification. This gift of righteousness is accompanied by the gift of eternal life (ch. 5:17, 18, 21). And the evidence that we have received the gift of righteousness and acceptance with God is the presence of the ever-living, ever-active Spirit of God (Eph. 1:13).

11. Shall also quicken. That is, shall also make alive. Paul frequently represents the resurrection of Christ as the pledge of the believer’s resurrection (1 Cor. 6:14; 15:20–23; 2 Cor. 4:14; Phil. 3:21; 1 Thess. 4:14).

By his Spirit. Textual evidence favors (cf. p. 10) the reading, “because of his Spirit.” According to the reading of the KJV, the Holy Spirit is the power by which the dead are raised. According to the other reading, the Holy Spirit is the reason for their being raised. Both ideas are true, and either is appropriate in this context. The Holy Spirit is the Spirit of life (v. 2), and it is natural that where the Spirit is present there should also be life. Therefore, it would be correct to say that both “by the power of the Spirit” and “because of the presence of the Spirit” God will raise up those in whom the life-giving Spirit dwells.

12. We are debtors. In view of the saving presence of the Holy Spirit, we are under solemn moral obligations—but certainly not to the flesh—to live according to its dictates Paul has been explaining that the rule of the flesh results only in death (v. 6). Therefore, the believer need feel under no obligation to his carnal nature. On the other hand, the Spirit of God has brought freedom from the bondage and condemnation of sin (v. 2; ch. 6:22) and now promises eternal life to come (ch. 8:11). This places the ones for whom the Spirit is performing this saving and transforming work, in the position of debtors. They owe everything to the Spirit, and their allegiance and obedience should be wholeheartedly given to this higher power that has entered their lives.

This verse is an answer to those who misunderstand the liberty of the gospel. The gospel frees us from the condemnation of the law and from the destroying error of attempting to keep the law by our own efforts, but it does not free us from obedience to the will of God. It is God’s eternal and unchangeable ordinance that all His creatures should obey Him (see on ch. 3:31). Far from the gospel being the end of obedience, it is but the beginning of real obedience, and Paul describes it as placing us under obligation to obey. If we allow the Spirit of God to have His full way in us, this obligation to obey will not bring any sense of bondage or subservience, rather, we shall ever continue to delight in the law of God (cf. ch. 7:22) as the Holy Spirit gives us power to obey it.

After the flesh. See on vs. 4, 5.

13. Ye shall die. The Greek is more emphatic than the simple future of the verb in English expresses it. For those who live after the flesh death is inevitable. Compare ch. 6:21.

Mortify. That is, put to death. The tense is present, indicating a continuous process of putting to death.

The deeds of the body. Or, “the practices of the body.” Paul is referring to the actions of the body considered in their moral tendency, which in this case are toward evil. In this verse Paul seems to be restating his whole argument developed in the two preceding chapters, that living carnally means death, but crucifying the flesh means life. See especially chs. 6:6; 8:6. The Christian must not yield to bodily impulses and appetites, except to the extent that they conform to the law of God. His eating and drinking and everything that he does must be performed with a regard for the glory of God (1 Cor. 10:31).

Ye shall live. This is the simple future of the verb and thus differs somewhat from the form of the expression “ye shall die” (see above on this phrase). The distinction may reflect the fact that, whereas death is the inevitable consequence of a life after the flesh, yet eternal life is not exactly the inevitable consequence of mortifying the deeds of the body. It is rather the gift of God through Christ (see on ch. 6:23).

Whatever professions of spiritual life we may make, it remains forever true that, if we live according to the flesh, we shall die (see Gal. 6:7, 8; Eph. 5:5, 6; Phil. 3:18, 19; 1 John 3:7, 8). Either our sins must die or we must. If they are allowed to live, we shall die. If they are put to death, we shall be saved. No man can be saved in his sins.

14. Are led. Or, “are being led.” The present tense indicates continuous action. The leading of the Spirit does not mean a momentary impulse but a steady, habitual influence. It is not those whose hearts are occasionally touched by the Spirit, or those who now and then yield to His power, who are the sons of God. God recognizes as His sons only those who are continually led by His Spirit.

It is important to notice that the guiding and transforming power of the Holy Spirit is described as leading, not forcing. There is no coercion in the plan of salvation. The Spirit dwells only in the hearts of those who accept Him in faith. And faith implies a loving and willing submission to the will of God and the directing influence of the Holy Spirit.

Sons of God. Paul may be drawing some distinction between “sons” (huioi) and “children” (tekna) (v. 16). If so, “children” denotes the natural relationship that children have to their parents, whereas “son” implies, in addition to this, the recognized status and privileges reserved for sons. In v. 15 the position of sonship is being contrasted with that of servants or slaves. Paul explains this contrast in more detail in Gal. 3:26; 4:1–7.

As long as a man lives under law, he is a slave (see on Rom. 6:14), and seeks by his own works to earn for himself reward. But despite his best efforts to establish his own righteousness, he reaps only condemnation and wrath and stands before his Lord and Judge with fear and trembling. As a slave he has no part in the inheritance. Not life but death awaits him. But then, when by faith he is justified and born again of the Holy Spirit, he passes from a state of slavery to sonship. Instead of the Judge’s wrath, the Father’s love now rests upon him. Instead of the fear of a slave, he now has the trust and confidence of a son. To be a son of God is truly to live (cf. ch. 8:13).

The privilege of sonship is only for those who are being led by the Spirit. They have been born again of the Spirit (John 1:12, 13; 3:3–8) and, whether Jew or Gentile, are the true sons of Abraham, the children of faith (Gal. 3:7).

15. Ye have not received. Or, “you did not receive.” The Greek may be understood as referring particularly to the beginning of the Christian life, when the believer is reconciled, justified, and reborn. At that time God sends His Spirit into the heart (Gal. 4:5, 6).

The spirit of bondage. It is evident that Paul is referring neither to the human spirit nor to the divine Spirit. He is making a more general use of the term “spirit” to express a mood, habit, or state of feeling. Hence, the expression may be translated “a consciousness of bondage,” “a sense of servitude,” “a slavish spirit.” Compare “the spirit of jealousy” (Num. 5:14, 30), “the spirit of heaviness” (Isa. 61:3), “the spirit of whoredoms” (Hosea 4:12), “a spirit of infirmity” (Luke 13:11), “the spirit of meekness” (1 Cor. 4:21), “the spirit of fear” (2 Tim. 1:7), “the spirit of error” (1 John 4:6).

The bondage, or slavery, which throughout this epistle is contrasted with the liberty of the sons of God, is the bondage of sin (Rom. 6:6, 16, 17, 20; Rom. 7:25) and of death as the consequence of sin (ch. 5:21).

Again to fear. This implies a relapse into the state of fear in which the Christian lived before he became a believer. The person who is still under law and in bondage to sin (ch. 6:14) is haunted by forebodings under a sense of unpardoned sin (see Rom. 1:32; cf. Heb. 2:14, 15). When the Holy Spirit is received this wretched state terminates. The Spirit brings life and love and freedom from fear (1 John 4:18), with the assurance that instead of being slaves we are sons and heirs.

Adoption. Gr. huiothesia, literally, “placing as a son.” There is some difference of opinion as to whether the phrase “the Spirit of adoption” is a reference to the Holy Spirit as producing the condition of adoption, or to the spirit that is characteristic of those who are admitted into this relation of sonship. Compare the phrase “the spirit of bondage.” If Paul is speaking here of the consciousness, or sense, of adoption, “spirit” should be spelled without a capital, which is the case in a number of versions. The Holy Spirit is, of course, the One who brings about this awareness of sonship. The consciousness of adoption brings the feeling of affection, love, and confidence such as children have toward their parents, not the servile, fearful spirit of slaves toward their masters.

It seems that the Jews did not have the practice of adoption, but it was not uncommon among the Greeks and Romans. Paul’s use of this term would therefore be clearly understandable to his readers in Rome. He uses this expression elsewhere in his epistles to describe the typical adoption of the Jewish nation (ch. 9:4), the actual adoption of Jewish and Gentile believers as the children of God (Gal. 4:5; Eph. 1:5), and the perfected adoption of believers in the future state of glory (Rom. 8:23).

Adoption is the taking and treating of a stranger as one’s own child, and Paul applies the term to Christians because God treats them as His own sons, even though by nature they were strangers and enemies (Rom. 5:10; Col. 1:21). This implies that, since we by nature had no claim on God, His act of adopting us is one of pure sovereign love (John 3:16). It also implies that, as adopted sons, we are now under His protection and care and that, in loving gratitude, we ought to manifest the spirit of children in willingly obeying Him in all things (see on Rom. 8:12).

Whereby we cry. Literally, “in which we cry.” It may also be translated, “when we cry,” in which case the words would be connected with the following verse, as they are in some versions (see RSV). If the other connection is followed, Paul is saying that the cry is prompted by the consciousness of adoption as God’s sons. The word translated “cry” usually means a loud cry expressive of deep emotion.

Abba, Father. The first word is a transliteration of the Aramaic, the language commonly spoken by the Jews in Palestine. The second is translated from the Greek, a language also understood by many Palestinian Jews. The giving of the word “Father,” first from Aramaic and then from Greek, reflects the bilingual character of the people to whom Christianity came. But there seems to be no definite explanation of the reason for the repetition. It appears once in Mark (ch. 14:36), and Paul uses it again in Gal. 4:6. Some have suggested that the Greek was added by Paul and Mark simply to explain the meaning of the Aramaic term to their Greek-speaking readers. However, other commentators point out that all three of the passages where this repetition occurs are strongly emotional and that therefore the repetition may indicate intensity of feeling.

16. The Spirit itself. Or, “the Spirit Himself,” as in many versions (see RSV). The grammatical gender of the word for “Spirit,” Gr. pneuma, is neuter. Consequently, the pronoun “itself” must likewise be neuter in the Greek. When the Holy Spirit is referred to by the masculine name parakleµtos, “Comforter,” the masculine pronoun is used (see John 15:26; 16:7, 13). It is obvious that the personality of the Holy Spirit cannot be argued by the gender of the pronouns that may be used (cf. AA 53; TM 64). The office and work of the Holy Spirit have been declared to us in the Scriptures (see John 14:26; 16:8, 13–15; Rom 8:26; etc.), but the nature of the Holy Spirit is a mystery. “Regarding such mysteries, which are too deep for human understanding, silence is golden” (AA 52).

With our spirit. The witness of the believer’s own spirit that he is a child of God depends upon the witness of the Holy Spirit that he is such. Compare the passage, “No man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor. 12:3). It is likewise true that no one can truly call God Father, but by the same Spirit (Gal. 4:6). The following rendering makes this passage closely parallel to Gal. 4:6: “When we cry, ‘Abba Father’ it is the Spirit himself bearing witness with our spirit that we are children of God” (RSV).

Children of God. In the same way as we become the children of God through the regenerating power of the Holy Spirit (John 1:12, 13; 3:5), the continuing assurance that we are yet God’s children comes through the indwelling of God’s Spirit (Rom. 8:14). That He is dwelling in us may be known by the presence of the fruit of the Spirit in our lives (Gal. 5:22). If there is love in our hearts toward God and toward our fellow men, we may know that we have passed from death unto life (1 John 3:14) and have become the children of our heavenly Father (Matt. 5:44, 45), adopted into the heavenly family.

17. Then heirs. Literally, “also heirs.” In God’s plan for the complete restoration of man, sonship and heirship go together (cf. Gal. 4:7). If we are born again as His children and are adopted as His sons, God will also treat us as His heirs. The inheritance is the kingdom of glory (Matt. 25:34; 1 Peter 1:4, 5) and eternal life (Rom. 2:7). The full possession of this inheritance is longingly awaited by the children of God (Rom. 8:18–25; cf. 1 John 3:1–3).

Joint-heirs. Jesus described Himself as “the heir” in the parable of the Wicked Husbandmen (Matt. 21:38). As the “first-born among many brethren” (Rom. 8:29), Christ admits His brethren to share alike in the inheritance that He has won, not for Himself but for them (see John 17:22–24; 2 Tim. 2:11, 12; Rev. 3:21).

Suffer with him. Or, “suffer together.” In the Greek Paul uses three compound words prefixed by the preposition sun, “with.” Christians are “joint-heirs with,” or heirs together (sugkleµronomoi), we “suffer with,” or together (sumpaschoµ), and we are “glorified together” (sundoµxazoµ). If we suffer with Christ, God will treat us as heirs together with His own Son. Mere suffering does not meet the condition here implied. It must be suffering with Christ (cf. 2 Tim. 2:11, 12).

Christ’s life is an example for the believer. Jesus went through pain to peace and through suffering to glory; so also will all who love Him (see Matt. 10:38; 16:24;20:22; 2 Cor. 1:5; Col. 1:24; 1 Thess. 3:3). To suffer with Him means to suffer for His sake and the gospel’s. When the early Christians were faced with cruel persecution for Christ’s sake, Peter encouraged them with the words, “Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:13).

To suffer with Christ may also mean to struggle with the powers of temptation as He did, so that as He was made “perfect through sufferings” (Heb. 2:9, 10, 18), we may be also.

The plan of salvation does not offer believers a life free from suffering and trial this side of the kingdom. On the contrary, it calls upon them to follow Christ in the same path of self-denial and reproach. As Jesus was constantly opposed by Satan and persecuted by the world, so will be all those who are being transformed into His likeness. Their increasing unlikeness to the world will provoke ever greater hostility. But it is through such trial and persecution that the character of Christ is reproduced and revealed in His people. “Many shall be purified, and made white, and tried” (Dan. 12:10). By sharing in the sufferings of Christ we are educated and disciplined and made ready to share in the glories of the hereafter.

18. Reckon. Gr. logizomai. The same word is elsewhere translated “thinkest” (ch. 2:3), “conclude” (ch. 3:28), “suppose” (2 Cor. 11:5), “count” (Phil. 3:13). It does not denote mere opinion or supposition, but considered judgment.

The sufferings. Paul could speak of these from much painful experience. He had already suffered much for Christ and the gospel by the time he wrote this epistle, and much suffering was yet in store for him before his execution (see Acts 19:23–41; 20:23; 21:27–36; 2 Cor. 1:3–11; 6:4–10; 11:23–33; Col. 1:24).

This present time. In the light of eternity the present is but a brief and transitory period. “Our light affliction … is but for a moment” (2 Cor. 4:17).

Compared. Compared with the coming glory, all the sufferings of this present life sink into insignificance (see EW 17).

Shall be revealed. Paul represents the future revelation of glory as something that is certain to take place. Compare Gal. 3:23, where the same words are used in the same emphatic order.

The glory that is about to be revealed includes the heavenly brightness of the second coming and the manifestation of Christ in all His divine perfection and power (see Titus 2:13). This glory will be shared by the faithful followers of Christ (Col. 3:4), for they will be like Him when they see Him as He is (1 John 3:2). They will reflect Him as a mirror and will be changed into the same image, from glory to glory (2 Cor. 3:18). The revelation of glory will also include the splendor and beauty of heaven, the throne of God (Acts 7:49), a bright and glorious place (Rev. 21:10, 11, 23, 24; 22:5).

The anticipation of this future glory should sustain Christians in their afflictions here below. The sufferings may seem great, but they are “light” compared with that “eternal weight of glory” which the afflictions are working out (2 Cor. 4:17). They are for only a moment, but the glory will be eternal. They will soon pass away, but the glory will never dim or diminish forever and ever (1 Peter 1:4).

In us. Or, “to us.” The preposition eis, which Paul uses, suggests the idea that the glory extends to us in its transfiguring radiance.

19. Earnest expectation. Gr. apokaradokia. This highly expressive Greek word is made up of three parts, apo, “away,” kara, “head,” dokeoµ, here “to await.” The literal meaning is “awaiting with the head outstretched,” the prefixed apo, “away,” implying a turning away from all else and a fixing of the eyes upon a single object. It suggests waiting with the head raised and the eye fixed on that point of the horizon from which the expected object is to come.

The creature. Gr. ktisis, “the creation.” The wordktisis may signify either the creative act (see ch. 1:20) or the thing created (see Mark 16:15; Rom. 1:25; 8:22; Col. 1:23; Heb. 4:13). Here it is used in the latter sense. The meaning of this passage has been debated at great length, and commentators have sought to draw fine lines of distinction between that which is and that which is not to be included under the term “creation.” Some understand “the creation” to refer to the whole world of nature, both animate and inanimate, exclusive of man. Others include also the world of humanity. Some think that humanity alone is under discussion. It is perhaps best not to limit the application, for certainly all nature, figuratively, and mankind, literally, groan under the curse and await a brighter day. It is not unusual in the Scriptures for the world of nature to be described as if capable of human consciousness (see Deut. 32:1; Isa. 35:1; Hosea 2:21, 22).

Waiteth for. Gr. apekdechomai, a rare word in the NT, used almost exclusively by Paul (Rom. 8:23, 25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20; Heb. 9:28; see 1 Peter 3:20, where textual evidence attests the reading apexedecheto). Like the word translated “earnest expectation,” this also is highly expressive. It denotes waiting for something with concentrated longing and expectancy, with the attention completely withdrawn from all else.

Manifestation. Gr. apokalupsis, “revelation.” The same word is used in the title of the last book in the NT. Apokalupsis is related to the verb translated “revealed” (apokaluptoµ) in v. 18. The revelation of the sons of God will be the public manifestation of the entire work of redeeming grace in all its fullness. This will take place at the second coming of Christ (Col. 3:4; 1 John 3:2), when the righteous dead are raised, and we who are alive and remain shall be caught up to meet the Lord in the air (1 Cor. 15:51–53; 1 Thess. 4:16, 17). Paul describes the creation as longingly awaiting this revelation.

20. Creature. Or, “creation,” as in v. 19.

Was made subject. The tense of the Greek verb indicates that the event took place at a particular time. This would be at the fall of Adam and Eve. The sin of man produced consequences that pervaded the whole world about him. When man, the center of creation, was turned from his true course, the entire sphere of which he was the center was affected and came under the divine sentence (Gen. 3:17–19).

Vanity. Gr. mataioteµs. This word expresses aimlessness, frustration, that which disappoints expectations. The only other occurrences of mataioteµs in the NT are Eph. 4:17; 2 Peter 2:18. Compare the related verb mataiooµ, “became vain” (Rom. 1:21), and the related adjective, mataios, “vain” (1 Cor. 3:20; 1 Peter 1:18). The book of Ecclesiastes is a commentary on “vanity” (see Eccl. 1:2; etc.). Though in the beginning God created everything “very good” (Gen. 1:31), we now see everywhere the marks of decay and death. The fury of the elements and the destructive instincts of beasts are evidence of the vanity and aimlessness to which the creation has been subjected. And everything imperfect, depraved, corrupt, and vile is the shadow that Adam by his sin cast upon his posterity, the elements, animals, plants, and all his domain.

Not willingly. Or, “not of its own will,” “not of its own choice.” It was Adam who had the choice between the service of God and that of vanity, and because of his rebellious decision, mankind and the world of nature have together been subjected to vanity. His posterity had no choice in the matter. Nature itself is entirely blameless. However, God has provided a way of escape (see on Eze. 18:2).

By reason. The clause reads literally, “on account of the one who subjected.” Some have referred this to mankind as a whole, or to Adam in particular, whereas others refer it to God. The latter is perhaps the simplest interpretation. For the reason why the curse was permitted see on Eze. 18:2; see GC 497–499.

In hope. Many commentators and versions transfer these words to the beginning of v. 21 and translate, “in hope that the creature. …” Whichever connection is made, the meaning is clear that the subjection to vanity was not the end of God’s purpose. The creation was subjected in the hope of attaining to the goal toward which God was working in so subjecting it (see above under “by reason”). The world of nature was made for man, and in its original state it was adapted to minister to the joys and blessedness of sinless men and women. But when man fell nature also changed, and was adapted to meet man’s changed condition and to serve the plan of redemption. Paradise was lost, and under the curse of sin all nature witnessed to man of the character and results of rebellion against God. But the “vanity” of nature became an incentive to the exertion of man’s moral and physical powers. The life of toil and care that was henceforth to be his lot was appointed in love. It was a discipline rendered needful by his sin (see PP 59, 60). Furthermore, the history of the terrible experiment of rebellion would serve to warn against future transgression (see GC 499).

21. Because. Gr. hoti, which should be translated “that,” if “in hope” (see on v. 20) is connected with v. 21.

The creature. Rather, “the creation” (see on v. 19).

The bondage of corruption. That is, the state of subjection resulting in dissolution and decay. Unwilling subjection to a condition that results in corruption is well termed “bondage.”

The glorious liberty. Literally, “the liberty of the glory.” Liberty is one of the elements of the state of glory mentioned in v. 18. In the emancipation that will take place at the appearance of Christ the whole creation hopes to share.

For the children of God “the liberty of the glory” will mean complete freedom from the presence and power of sin, freedom from temptation, from calamity, from death. In the future state of glory they will be free to exercise all their powers in perfect harmony with the will and purposes of God. The highest form of liberty is to be under the sovereignty and government of the all-wise Creator. In the new earth it will ever be our joy and desire to do only those things that please God. Such a life of eternal obedience is true freedom. The long history of sin has proved that all is slavery but the service of God, all is bondage but submission to the divine commands.

22. We know. Paul appeals to the experience of his readers in their observations of the world about them.

Creation. Gr. ktisis. This is the same word that is translated “creature” in vs. 19, 20, and 21 (see on v. 19).

Groaneth. These pains indicate hope as well as suffering. Paul pictures the creation in the pangs of childbirth, as it looks forward to joyful deliverance (cf. John 16:21).

Only the Christian believer, with the Scriptures in his hands, can explain the mystery of suffering and sorrow. Through the revelation of God’s Word he knows the cause and the source of the suffering that he sees in “the whole creation.” He senses that the pangs of a world in travail point forward to a time of deliverance, when there shall be “new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13).

Until now. Creation’s travail has continued ever since the time of the entrance of sin, nor will the suffering cease until the coming of Christ.

23. Not only they. Literally, “not only.” It is better to supply the words “the creation.” Christians, along with the rest of creation, sigh for the time when their adoption as the sons of God will be complete and their mortal bodies will be changed. All that they have received so far only makes them long for something more.

Ourselves also. The repetition is doubtless for emphasis. Even we Christians, who already enjoy so much of heavenly blessing, are groaning along with the rest of creation. Though we have the first fruits of the Spirit, our sanctification has only begun, and we long for perfection and complete redemption. Each gift of God’s grace calls forth a corresponding sigh for what is still lacking.

Which have. Or, “though we have.”

Firstfruits. Gr. aparcheµ. This word is used in the LXX for the first fruits of the harvest, the portion that was first gathered and consecrated to God as an offering of gratitude (Ex. 23:19; Lev. 23:10; Deut. 26:2). The “firstfruits of the Spirit” may be understood as the early, initial gifts of the Holy Spirit, the earnest of the full outpouring of divine power. The Holy Spirit had come in special measure on the day of Pentecost, and His blessings continued, as evidenced by the various spiritual gifts (1 Cor. 12 to 14) and by the transformation of character that distinguished the Christian from other men (Gal. 5:22, 23). The acquisition of these early gifts only increased the desire for a larger bestowal later, especially the gift of immortality, when the earthly body is transformed into a heavenly body (see 1 Cor. 15:44–53; cf. 2 Cor. 5:1–5).

The Greek of this passage may also be taken to mean that the Spirit Himself is the first fruits, as a pledge or foretaste of good things to come (cf. 2 Cor. 1:22).

Waiting for. Gr. apekdechomai (see on v. 19).

Adoption. Gr. huiothesia (see on v. 15). The Christian who has received the gift of the Spirit is already an adopted son of God (Rom. 8:15, 16; Gal. 4:6). But the final and complete realization of this adoption will take place in “the manifestation of the sons of God” (Rom. 8:19) at the coming of Christ.

Redemption of our body. The full realization of adoption takes place when our bodies are redeemed. Paul evidently uses the word “redemption” (apolutroµsis), not to emphasize the idea of ransom (see on ch. 3:24), but only to express release from bondage. At the second coming of Christ our bodies will be delivered from our present condition of weakness, sinfulness, decay, and death (see 1 Cor. 15:49–53; Phil. 3:21; cf. 1 Thess. 4:16, 17).

24. We are saved. Rather, “we were saved.” It is significant to notice that sometimes Paul says literally, “you have been saved” (Eph. 2:5, 8), sometimes literally, “you are being saved” (1 Cor. 15:2), and sometimes “thou shalt be saved” (Rom. 10:9; cf. v. 13). For the Christian believer, salvation is an experience or condition that has already begun. But it must also be presently maintained in the daily experience. And it does not reach complete fulfillment until the coming of Christ.

When by faith a man becomes a child of God, he may be said to be saved. Compare “And the Lord added to the church daily such as should be saved [literally, “were being saved”]” (Acts 2:47). However, when the Christian is newborn, salvation has only begun. He must look forward to a life of continual growth and transformation and to the future complete deliverance. For the Christian who may be tempted to suppose that his salvation has become a certainty and that he may therefore relax his watchfulness and self-examination, it is well to remember the testimony of the saintly apostle Paul himself, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1 Cor. 9:27).

By hope. The Greek may also be rendered “in hope.” Usually Paul represents faith rather than hope as the channel of salvation (see ch. 3:28; etc.). Consequently, many commentators and versions favor the translation “in hope,” which may well have been Paul’s intention. However, either translation makes good sense in this particular context. Hope, though distinguished from faith (1 Cor. 13:13), is yet inseparable from it. It is hope that sets salvation vividly before the believer and so leads him to strive, by faith, to obtain it.

Hope that is seen. In this case Paul is not referring to hope as a feeling, but to the object of hope, that is, the thing hoped for (cf. Acts 28:20; Col. 1:5; 1 Tim. 1:1). When the thing hoped for is already present before the eyes, it ceases to be an object of hope. It is of the essence of hope that it does not look at the things which are seen but at the things which are not seen (cf. Heb. 11:1).

Hope for. A man does not go on hoping for something that he now sees and possesses.

25. Patience. Gr. hupomoneµ, a word denoting perseverance amid obstacles. Paul is doubtless pointing to the sufferings mentioned in v. 18. We cannot as yet see ultimate salvation, but we do hope for it. Therefore, we are willing patiently to endure the sufferings that lie on the road to it.

Wait for. Gr. apekdechomai (see on v. 19; cf. v. 23).

26. Likewise. Or, “in the same way.” Some connect the section thus introduced with the immediately preceding words to mean that the help of the Spirit is a second ground of encouragement to wait patiently amid present suffering for the glory that is to be revealed. As hope sustains us, so also does the Holy Spirit sustain us. The one source of encouragement is human, the other, divine.

However, others prefer to make the connection with the whole preceding argument. In this case the meaning is that, as we who believe are groaning in ourselves, so also the Spirit intercedes for us with inexpressible groans. The words “groaneth” (v. 22), “groan” (v. 23), and “groanings” (v. 26) seem to indicate that the second connection is to be preferred. The Spirit of God joins with us and with the world of nature in longing for the completion of our salvation.

Helpeth. Gr. sunantilambanomai, literally, “to take hold of together, facing,” hence, “to help [someone],” “to stand by [someone].” The only other NT occurrence of this double compound verb is in Luke 10:40, where Martha asks Jesus to send Mary to help her in her work. Paul does not say that the Spirit removes our infirmity, but that He helps us and gives us strength to overcome (cf. 2 Cor. 12:8, 9).

Infirmities. Textual evidence favors (cf. p. 10) the reading “infirmity.” The word may refer to general spiritual weakness as we wait for final redemption. But the particular weakness Paul mentions is that “we know not what we should pray for as we ought.”

Should pray for. The phrase may be translated, “should pray,” or “how to pray.”

As we ought. Literally, “as it is necessary.” Because of the dimness of our limited human vision, we do not know whether the blessing we request will be best for us. Only God knows the end from the beginning. Therefore, in our prayers we should always express our complete submission to His will for us. Jesus set the example in this when He prayed, “Nevertheless not as I will, but as thou wilt” (Matt. 26:39; cf. John 12:27, 28).

The Spirit itself. Or, “the Spirit himself” (see on v. 16).

Maketh intercession. Gr. huperentugchanoµ. This is the only occurrence of this double compound verb in the NT. The simpler form (entugchanoµ) occurs five times (see Acts 25:24; Rom. 8:27, 34; 11:2; Heb. 7:25) and means “to happen upon,” “to fall in with,” and hence, “to entreat.” The longer, more picturesque word huperentugchanoµ emphasizes the idea “in his behalf.” It is the work of the Holy Spirit to move us to pray, to teach us what to say, and even to speak through us (see Matt. 10:19, 20; Rom. 8:15; Gal. 4:6; COL 147).

Groanings. Gr. stenagmoi, a word occurring in the NT only here and in Acts 7:34. The verb stenazoµ, “to groan,” is used of the sighing of Jesus on the occasion of the healing of the deaf-mute (Mark 7:34), and of the internal feeling of longing of the Christian who yearns for the day of redemption (Rom. 8:23).

27. He that searcheth. That is, God (see 1 Sam. 16:7; 1 Kings 8:39; Jer. 17:10; Acts 1:24; Rev. 2:23).

The mind. That is, the thought, the intention, the purpose (see on v. 6). God knows the desires the Holy Spirit inspires in our hearts. He does not need to have these deep emotions expressed in words. He does not need the eloquence of language to induce Him to hear. He understands the anxious longings of the heart and is ready to aid and to bless.

Because. Gr. hoti, which may also be rendered “that.” Some prefer “that,” their preference being based on the understanding that the remaining words of this verse do not give a reason why God knows the intention of the Spirit but rather a description of the nature of the Spirit’s intercession. The majority, however, retain the “because.”

Maketh intercession. Gr. entugchanoµ (see on v. 26). The Holy Spirit is the other “Comforter” (parakleµtos, see on John 14:16), who pleads God’s cause with us, as Christ is our “advocate” (parakleµtos) with the Father (1 John 2:1).

For the saints. Literally, “for saints.”

According to the will of God. Literally, “according to God,” meaning according to His will. Compare 2 Cor. 7:9–11, where the same phrase is translated “godly.” In the Greek these words are placed in a position of emphasis before the verb “maketh intercession.”

The second half of this verse offers two reasons combined in one why God knows the mind of the Spirit. In the first place the Spirit intercedes in accordance with God’s own will and purpose, “for the Spirit searcheth all things, yea, the deep things of God” (1 Cor. 2:10). Second, the Spirit’s intercession is for “saints,” and saints are the special objects of the divine purpose in accordance with which the Spirit intercedes. God’s purpose for saints is the theme of the following verses.

28. And we know. Paul now adds another ground for looking confidently to the future. It is our knowledge that, according to the eternal purpose of God, all things contribute to the welfare of those who love Him. Even the troubles and suffering of this life, far from hindering our salvation, may help it forward. At every step the Christian may be in the hands of God and be carrying out the divine purpose.

All things. Evidently Paul intended this to be understood in the widest possible sense, to include everything mentioned in vs. 35, 38, 39. But he may be referring especially to “the sufferings of this present time” (v. 18).

Work together. Textual evidence is divided (cf. p. 10) between the reading, “all things work together for good,” and, “God works all things for good.” Whether or not the word “God” is introduced, this is Paul’s meaning anyway. It is God who causes all things to work together in our lives for ultimate good.

For good. Nothing can touch the Christian except by our Lord’s permission (see Job 1:12; 2:6), and all things that are permitted work together for good to those who love God. If God permits suffering and perplexity to come upon us, it is not to destroy us but to refine and sanctify us (see on Rom. 8:17). The troubles and disappointments of this life take our affections from the world and lead us to look to heaven for our home. They teach us the truth about our frail and dying condition and cause us to rely upon God for support and for salvation. They also produce in us a more humble and subdued spirit, a more patient and tender disposition. This has been the experience of God’s people throughout history, and at the end of their lives they have been able to say that it was good for them to have been so afflicted (see Ps. 119:67, 71; cf. Heb. 12:11). At the end of his life Joseph was able to say to his brothers, “Ye thought evil against me; but God meant it unto good” (Gen. 50:20).

To them that love God. In the Greek this phrase is placed in a position of emphasis. The words describe the true followers of God, those who have real faith and who trust in God’s leading. Their love for God is in response to God’s love for them and His divine working in all things for their salvation. The love of God must first come to a man and enter his heart before he in turn can love God (1 John 4:19), as the Holy Spirit must first enlighten a man if he himself is to pray as he ought (Rom. 8:26).

Paul has already spoken of God’s love toward us (ch. 5:5, 8), and he mentions it again in this chapter (ch. 8:39). He also speaks a number of times about our love for our fellow men (chs. 12:9, 10; 13:8, 9). But this is the most specific reference in the epistle to our love toward God. Faith has been frequently mentioned, and hope has been the subject of the preceding verses in this chapter (see ch. 8:24, 25). Now Paul adds to the list by mentioning love to God. Of course, every reference to faith throughout the epistle implies also love, for Christian faith is based upon love and admiration for God and for all that He is. For those who have such love, God is ever working for their good (see 1 Cor. 2:9; Eph. 6:24; 2 Tim. 4:8; James 1:12).

The called. The context implies that the call has been accepted (see Rom. 1:6, 7; 1 Cor. 1:2, 24; Jude 1; Rev. 17:14). Christians are termed “called” because God, through the gospel, has invited them to be saved. Salvation is never forced upon an unwilling sinner, but comes as the result of his freely accepting an invitation. Along with the call God sends into the heart the influence of the Holy Spirit to make the call effectual. Those who “love God” have in their own experience the evidence that they have been “called according to his purpose,” for the call has produced the intended effect (see Rom. 8:16).

Purpose. Gr. prothesis, meaning basically, a “proposition,” a setting forth of something in the sight of others. It is thus applied to the bread that was laid on the table of shewbread (Matt. 12:4; Mark 2:26; Luke 6:4). In Rom. 3:25 the verb from which this term is derived (protitheµmi) is used to describe God’s act in “setting forth” His Son. When applied to the mind, the term means a “plan,” or a “purpose.”

It is God’s eternal purpose (Eph. 3:11) to save sinners by grace (2 Tim. 1:9). And since it is “the purpose of him who worketh all things after the counsel of his own will” (Eph. 1:11), it follows that “all things” must “work together for good” to the “called” according to that purpose.

Paul fully recognizes the freedom of the human will. The large part that exhortation plays in his epistles is clear evidence of this. But behind it all he ever sees the sovereignty and purpose of God. And there is no contradiction in this. For God’s purpose to save man is realized through the proper exercise of man’s freedom.

29. For. Or, “because.” The confidence expressed in v. 28 is now justified and confirmed by an explanation of the way in which God’s purpose for those who love Him is developed. That purpose includes all the stages in the process of salvation (vs. 29, 30). Thus those who accept God’s call and submit to His purpose are here assured that He will complete for them each stage in His plan to save them. Afflictions are nothing else but the means by which they are “to be conformed to the image of his Son.”

The meaning of v. 29 has been the subject of prolonged discussion. When finite human minds attempt to look into the eternal purposes of the infinite God, it is well to heed this advice offered by one commentator on this passage: “On a path so high and slippery for human reason our safety lies in planting our steps only where the inspired Apostle has already planted his: if we venture, as too many have ventured, beyond the limits of his track, there are precipices and chasms on every side, which the most wary can hardly escape” (E. H. Gifford, The Epistle of St. Paul to the Romans, p. 160).

Foreknow. Gr. proginoµskoµ, “to know beforehand.” This word occurs elsewhere in the NT in Acts 26:5; Rom. 11:2; 1 Peter 1:20; 2 Peter 3:17. God foreknows because He is omniscient, that is, He knows all things. Of Him the Scriptures affirm: “All things are naked and opened unto the eyes of him with whom we have to do” (Heb. 4:13); “declaring the end from the beginning” (Isa. 46:10); “known unto God are all his works from the beginning” (Acts 15:18). The past, present, and future are all equally known to Him. Nothing short of absolute knowledge would satisfy our fundamental concept of God’s perfection. Because He knows the future, He is never taken by surprise. The apostasy of Satan and the fall of man were both foreseen by Him and provision was made to meet the emergency (1 Peter 1:20; Rev. 13:8; DA 22). Predictive prophecy is the supreme evidence of His foreknowledge. Prophecy predicts what God’s foreknowledge has seen will be (see EGW RH Nov. 13, 1900). The forecasted events do not take place because they are foreseen; they are foreseen because they will take place. This truth has been well stated by Milton, who, in commenting on the fall of Satan and his angels, makes God declare:

“If I foreknew,

Foreknowledge had no influence on their fault,

Which had no less proved certain unforeknown.

So without least impulse or shadow of fate,

Or aught by me immutably foreseen,

They trespass”

(Paradise Lost, Book III, lines 117 ff.).

Predestinate. Gr. proorizoµ, “to mark off beforehand.” The word is translated “determined before” in Acts 4:28, and “ordained” in 1 Cor. 2:7. God predestinated those whom He foreknew. To use human language, as God foresaw, and thus foreknew, each generation of men that would come upon the stage of this world’s action, He coupled immediately with His foreknowledge the decision to predestinate them all to be saved. God never had any other purpose than salvation for the members of the human family. For God “will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:4). He is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live” (Eze. 33:11). Christ Himself said, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matt. 11:28). “Whosoever will, let him take the water of life freely” (Rev. 22:17). “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

Salvation is offered freely to all. But not all accept the gospel invitation. “Many are called, but few are chosen” (Matt. 22:14; cf. ch. 20:16). Salvation is not forced upon us against our will. If we choose to oppose and resist God’s purpose, we shall be lost. Divine foreknowledge and divine predestination in no way exclude human liberty. Nowhere does Paul, or any other Bible writer, suggest that God has predestined certain men to be saved and certain others to be lost, regardless of their own choice in the matter.

The purpose of this verse seems to be a practical one. Paul is trying to comfort and assure the afflicted people of God that their salvation rests in His hands and that it is in process of being accomplished in accordance with His eternal and changeless purpose for them. Salvation is, of course, dependent also upon their perseverance (Heb. 3:14; cf. 1 Cor. 9:27), but this is not Paul’s point of emphasis now.

Conformed. Gr. summorphos. The only other NT occurrence of this Greek adjective is in Phil. 3:21, where it is translated “fashioned like unto,” and refers to the changing of our vile bodies into the likeness of Christ’s glorious body. The companion verb (summorphooµ) is used in Phil. 3:10 in the phrase “being made conformable unto his death.” Our conformity is to be, not merely an outward and superficial resemblance, but an inward and essential likeness.

Image of his Son. Christ is the image of the Father, the visible manifestation of the invisible God (2 Cor. 4:4; Col. 1:15). It is the glorious destiny of every Christian to be changed into the likeness of Christ, the Son of God (1 Cor. 15:49; 2 Cor. 3:18; Col. 3:10). How such a marvelous transformation may take place is the good news of the gospel, the message of forgiveness, rebirth, sanctification, and final glorification. The change is effected by the union of the human with the divine. As the Son of God took upon Himself our human nature, so Christians may become the temples of the Holy Spirit (1 Cor. 6:19), and Christ will dwell in them (John 14:23). Thus the believer becomes a partaker of the divine nature (2 Peter 1:4). Then, under the influence of the indwelling Spirit (Rom. 8:13, 14), and inspired by the example of Christ (John 15:12; Phil. 2:5), he is led to a new holiness of life. By patient endurance of suffering his character is continually made more and more like that of the Saviour (Rom. 5:3, 4; 1 Peter 2:21–24), until the day of final glorification, when the likeness will be made complete (1 John 3:2).

Firstborn. Gr. proµtotokos, used elsewhere of Christ in Matt. 1:25; Luke 2:7; Col. 1:15, 18; Heb. 1:6; Rev. 1:5. Paul’s emphasis here is upon Christ’s position as the Eldest Brother in the family of the redeemed. The ultimate purpose of the plan of salvation is the restoration of unity in the family of God’s kingdom, so that God may be all in all (1 Cor. 15:28). In this family, Christ as the Eldest Brother has traveled the way before us and set the example. And though He is perfect and divine, He is not ashamed to call us who follow in His footsteps, “brethren” (Heb. 2:11). See Vol. V, p. 917; see on John 1:14.

Many brethren. Christ makes us His brethren by a new creation (see 2 Cor. 5:17; Gal. 6:15), and thereby brings “many sons unto glory” (Heb. 2:10).

Being “born of water and of the Spirit” (John 3:5), we are adopted into the heavenly family (Eph. 1:5), enrolled in the “church of the firstborn [ones]” (see on Heb. 12:23), and “written” in the family register “in heaven” (Heb. 12:23)—the book of life.

30. Moreover. Gr. de, here perhaps better, “and.”

Predestinate. See on v. 29.

Called. This call is given by the preaching of the gospel, as in 2 Thess. 2:14, “Whereunto he called you by our gospel.” The usage of the verb “called,” like that of the adjective “called” (see on Rom. 8:28), seems here to be limited to effectual calling. The context clearly indicates that the reference is to those who have responded to God’s call. This divine call is the first great step in personal salvation, and response to the call constitutes the experience of conversion. The “calling” expresses the divine authorship of that experience and the sovereign power by which we are summoned.

Justified. See on chs. 3:20, 28; 4:25; 5:1.

Glorified. Jesus said, “The glory which thou gavest me I have given them” (John 17:22), but the experience of full glorification is yet to come (Rom. 8:18). Although this event is still future, Paul uses the past tense “glorified,” as he does for all the other verbs in this sentence, “did predestinate,” “called,” “justified.” This may reflect the fact that in God’s eternal counsel the whole process, with all its stages, stands complete (see Eph. 1:4–6). Another explanation may be found in the timelessness of the Greek tense here employed. Regarding the verbs as timeless permits the following translation, “Those whom He predestines He also calls; those whom He calls He also justifies; those whom He justifies He also glorifies.”

Whichever explanation is adopted, Paul’s purpose in this verse is to express the certainty of the progressive stages in the process of being conformed to Christ. The first step is the call. If this is obeyed, it brings with it justification and all that that experience implies. Then, if the Christian continues to allow God to work out His good purpose for him (see Rom. 11:22), the inevitable result will be glorification. One might expect Paul to have mentioned sanctification as one of the stages, but it is sufficiently implied as a consequence of justification and a necessary condition for glorification.

31. What shall we then say? Compare chs. 3:5; 4:1; 6:1; 7:7; 9:14, where this common phrase introduces a contrary conclusion. Here and in ch. 9:30 it introduces one in harmony with the preceding argument.

These things. That is, the things mentioned in the preceding verses, the revealed purpose of God and all the steps in its fulfillment. In view of these things, what conclusion should we draw in regard to the power of the Christian religion to sustain us in our trials?

If God be for us. Or, “if God is for us.” There is no uncertainty about this, as the Greek construction clearly shows. Paul has already shown how God is on our side. God regards us as His sons (vs. 15–17) and has sent His Spirit to help us (v. 26), for it is His purpose to save us (vs. 28–30).

Who can be against us? Or, “who is against us?” though in this case it seems more appropriate to supply the words “can be.” It is encouraging to recognize that, since God has purposed and is actively engaged in accomplishing salvation for believers, all our enemies are also His enemies (see Ps. 27:1; 118:6).

32. He that. The expression is emphatic in the Greek and might be translated “even He,” meaning that the same God who did not spare His own Son will surely give us everything besides.

Spared. Gr. pheidomai, Paul uses this verb a number of times in his epistles (Rom. 11:21; 1 Cor. 7:28; 2 Cor. 1:23; etc.). Outside of Paul’s letters it occurs only in Acts 20:29 and 2 Peter 2:4, 5. The same word is used in the LXX concerning Abraham’s willingness to sacrifice Isaac (Gen. 22:12, 16), and it is not unlikely that Paul is alluding to the record of that experience. The Lord’s touching commendation of Abraham’s conduct in offering up his son Isaac gives us a glimpse into the spirit of God’s act in surrendering His own Son Jesus. This greatest of all gifts is the strongest of all proofs that God is “for us” (Rom. 8:31). The argument of this passage is similar to that of ch. 5:6–10.

His own Son. This expression is emphatic in the Greek, and denotes something that is personally and distinctly one’s own (cf. ch. 14:4).

Delivered … up. Gr. paradidoµmi. This is the same verb that Paul used in ch. 4:25 to state that Jesus “was delivered for our offences.”

With him. Paul is arguing from the greater to the lesser. If God would not spare even His own Son, what is there that He would withhold?

Freely give. Gr. charizomai, “to give as a favor.” Compare the use of the word in Luke 7:21; Acts 3:14; 1 Cor. 2:12. The verb is related to the nouns “grace” (charis; see on Rom. 3:24) and “free gift” (charisma; see on Rom. 6:23).

All things. Compare Rom. 8:17; 1 Cor. 3:21–23; Phil. 4:19. The Christian could ask for no greater ground for confidence and patient endurance than is given in this verse. When God gave His Son, He also gave Himself (2 Cor. 5:19; cf. DA 762), and thereby revealed to the universe how far He was willing to go to save repentant sinners. Surely, then, no matter what trials may come, we should never doubt that God is ever working for us and that He will give us all that is necessary for our present and future good.

33. Shall lay … to the charge. Gr. egkaleoµ, a legal term meaning literally, “to call in,” hence, “to call to account,” “to bring a charge against,” “to accuse” (see Acts 19:38, 40; 23:28, 29; 26:2, 7). Satan is the great accuser of the brethren (Rev. 12:10).

The punctuation and arrangement of Rom. 8:33–35 involve some difficulty, and the commentaries and versions have offered a number of solutions. Some recommend that the last clause of v. 33 and the first clause of v. 34 be so punctuated as to indicate a closer connection between them. Thus the RV, and some editions of the KJV, render, “It is God that justifieth; who is he that shall condemn?”

Other commentators have argued that all the clauses in vs. 33 and 34 should be regarded as a series of questions (see Weymouth). The RSV represents still another viewpoint by connecting vs. 33 and 34 as in the RV, but punctuating the rest of v. 34 as a question.

Whichever arrangement is followed, the encouraging meaning of Paul’s argument stands out clearly. God is declaring His people righteous. Christ, who died for them, is at God’s right hand pleading for them. Who, then, can accuse God’s chosen people? Who can condemn them? Who can ever separate them from Christ’s love? It seems evident that Paul has in mind Isa. 50:8, 9, “He is near that justifieth me; who will contend with me? … Behold, the Lord God will help me; who is he that shall condemn me?”

Elect. Gr.eklektoi, “chosen,” “picked out,” from the verb eklegomai, used to describe Christ’s picking out of His disciples (Luke 6:13; John 6:70; 13:18), and God’s choosing of persons (Mark 13:20; Acts 1:24; 13:17) or things (1 Cor. 1:27, 28). In Matt. 22:14 Jesus makes a distinction between those who are called and those who are chosen. But Paul seems to identify the two groups by reading into the term “called” the implication that the call is accepted (see on Rom. 8:30). For Paul, God’s elect are those who have not only heard but also heeded the divine call to find salvation in Christ.

God that justifieth. God’s elect need fear no accuser. It is God Himself, the Judge of all, who pronounces them upright according to His plan of justification (ch. 3:20–26). “Justify” is the opposite of “lay any thing to the charge.”

34. Condemneth. Or, “shall condemn.” Satan has an accurate knowledge of all the sins that he has succeeded in tempting men to commit, and he presents these to God as evidence that men deserve only destruction (see GC 618). But God answers the charges brought against His chosen people. Christ has paid for their sins with His own life (ch. 4:25). God’s elect are free from condemnation (ch. 8:1).

Is risen again. Rather, “was raised” (see chs. 4:24, 25; 6:4, 9; 7:4). We do not worship a dead Christ, but rather a living Christ. This does not imply that the resurrection was of more saving value than the crucifixion, but it emphasizes the fact that Christ not only died but also now lives to complete the purpose of His death in our behalf (see on ch. 4:25).

Right hand of God. The right hand was regarded as the position of honor (see 1 Kings 2:19; Ps. 45:9) and denoted participation in the royal power and glory (Matt. 20:21). That Christ should occupy this position with His Father was predicted in Ps. 110:1; cf. Mark 16:19; Acts 7:56; Eph. 1:20; Col. 3:1; 1 Peter 3:22. His position at the right hand signifies, not only the glory, but also the power, of the exalted Son of man (see Heb. 1:3; cf. Matt. 26:64).

Maketh intercession. Gr. entugchanoµ. This is the word used of the Holy Spirit’s pleading in v. 27 (see on v. 26). That Christ is our intercessor and advocate with the Father is clearly stated in Scripture (Heb. 7:25; 9:24; 1 John 2:1; cf. Heb. 4:14–16; 9:11, 12). This must not be taken to mean that God needs to be persuaded to do good things for His people, for it was He who so loved the world that He gave His only Son. The nature of this divine intercession may, perhaps, be illustrated by Christ’s intercessory prayer for His disciples (John 17:11, 12, 24).

In this verse Paul has added reason upon reason for the assurance that nothing can separate the Christian from the love of Christ. It is not a dead but a living Christ upon whom he depends. It is not only a living Christ but a Christ enthroned in power. It is not only a Christ in power but a Christ of saving love, who ever lives to make intercession for His struggling people (cf. Heb. 7:25).

The Bible pictures all of heaven constantly at work to save the elect. In this chapter Paul has spoken of the work of the Father in calling, justifying, and glorifying. He has described the leading and intercession of Christ and of the Holy Spirit. Elsewhere the angels are represented as ministering spirits, who are “sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). Heaven could do nothing more. If a man is eternally lost, it can only be the result of his own decision to resist and reject God’s loving purpose and power to save.

35. Shall separate. Gr. choµrizoµ, literally, “to put a space between.” Can anyone put a distance between us and Christ’s love? Can anyone cause Him to stop loving us? All the things that Paul now lists will not make Christ love us any less.

The love of Christ. This is evidently Christ’s love for us rather than our love for Christ (cf. on ch. 5:5).

Tribulation. See on ch. 5:3. Paul is well able to speak on this subject in view of his own experiences (see 1 Cor. 4:10–13; 2 Cor. 11:23–33).

Distress. Gr. stenochoµria (see on ch. 2:9). The evils listed in this verse were all exceedingly real to the early Christians.

36. As it is written. The quotation is from Ps. 44:22. Paul refers to the sufferings of God’s people in an earlier age as typical of the persecutions to which the Christians were being exposed in his day. Ever since the entrance of sin, the hatred of the wicked against the righteous has been strong (see Gal. 4:29; 1 John 3:12).

Are killed. Or, “are being killed.”

Accounted. Or, “regarded.”

37. Nay. Gr. alla, literally, “but.” Notwithstanding the afflictions, we keep on conquering (cf. 2 Cor. 12:10).

Are more than conquerors. Gr. hupernikaoµ, from huper, “above,” and nikaoµ, “to conquer,” hence, “to surpass in conquering,” or “to conquer gloriously.” This compound word occurs nowhere else in the NT. Paul uses a word that depicts the excess of God’s blessing over man’s need (ch. 5:20).

Him that loved us. The reference is evidently to Christ, through whose incomparable love (v. 35) we become conquerors. The past tense of the verb “loved” may point to the special revelation of that love in His death for sinners (ch. 5:6). Instead of troubles separating us from the love of Christ (ch. 8:35), on the contrary, “through him that loved us” we are victorious over them. There is no affliction so heavy, no temptation so strong, that it cannot be overcome through Christ. For the One who loved us enough to give Himself for us is even now living in us to continue the work of our salvation (Gal. 2:20). Therefore, we can do all things through Him who strengthens us (Phil. 4:13). Paul experienced and acknowledged this saving power, and it led him to exclaim, “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).

38. I am persuaded. Or, “I am convinced.” Paul now expresses his own personal conviction that no power in heaven or earth, in time or in eternity, can separate us from the divine love. Paul does not mean by this that it is therefore impossible for a believer to fall away and be lost (see Col. 1:23; cf. 1 Cor. 9:27). Paul means that nothing can pluck us out of Christ’s arms against our will (see on John 10:28).

Neither death, nor life. Compare “whether we live therefore, or die, we are the Lord’s” (ch. 14:8).

Angels. The angels mentioned in the NT are usually good rather than evil. However, the word itself does not indicate the particular quality. The distinction must be either expressed or implied by the context (see Matt. 1:20; 25:41; 1 Cor. 6:3; 2 Peter 2:4; Jude 6). It is inconceivable that the angels of God, who are sent forth to minister to the saints (Heb. 1:14), should seek to alienate the minds of Christians from their Saviour, or that their influence could have any such tendency. However, Paul may be emphasizing his point by speaking hypothetically, as he does in Gal. 1:8. Even though the good angels should attempt, which of course they would not, to divert the love of Christ from His people, they could not do it!

Principalities. Gr. archai. This word refers to civil rulers as well as to supernatural powers that attempt to exercise evil dominion over men (see Eph. 6:12). Some commentators suggest that Paul’s reference to “angels,” “principalities,” and “powers” may reflect the Jewish designation for the hierarchy of angels (see the apocryphal work Enoch 61:10; cf. 1 Cor. 15:24; Eph. 1:21; 3:10; Col. 1:16; 2:10, 15).

Powers. Gr. dunameis. Textual evidence attests (cf. p. 10) the placing of this word after the phrase, “things to come,” though one might more naturally expect it to be associated with “principalities,” as in Eph. 1:21. In 1 Peter 3:22 “powers” are mentioned along with “angels” and “authorities” as having been made subject to Christ upon His ascension to heaven.

Things present. Compare 1 Cor. 3:22. The experiences of the present time were already trying enough to Paul and to the early Christians (Rom. 8:18, 23; 2 Cor. 1:4–10; 2 Cor. 6:4–10; 1 Peter 4:12). But the future held still further trials of deception and affliction, for the coming of Christ was to be preceded by the apostasy and the appearance of the Antichrist (2 Thess. 2). And this appearance would be accompanied by “the working of Satan with all power and signs and lying wonders” (2 Thess. 2:9). Nevertheless, Paul’s confidence remained unshaken.

39. Height, nor depth. It is possible that in this rhetorical passage Paul did not intend that each of these expressions should be too closely defined. “Height” and “depth” may have been used to express simply dimensions of space, as “things present” and “things to come” express dimensions of time. Such a use of these terms brings out all the more emphatically the idea of universality, which seems to be Paul’s purpose in these verses. Compare his description of “the breadth, and length, and depth, and height” of the love of Christ (Eph. 3:18, 19).

Any other creature. Or, “any other creation” (see on v. 19; cf. vs. 19, 22).

Paul lists ten items that cannot separate us from the love of God. The tenth is broad enough to include anything that may have been omitted. All the terms are perhaps to be taken in their most general sense. Their very indefiniteness serves to emphasize Paul’s point that there is nothing that one can think of in all the created universe that can put a distance between a Christian and his loving Saviour.

Separate. Gr. choµrizoµ (see on v. 35).

Love of God. “The love of Christ” (v. 35) is no other than “the love of God” revealed to us and working in our behalf in the person of Christ (see on ch. 5:8). In this epistle Paul has pictured the supreme cooperation of the Father, the Son, and the Holy Spirit in the manifestation of the divine love. For example, “the love of God is shed abroad in our hearts by the Holy Ghost” (ch. 5:5); “God commendeth his love toward us, in that … Christ died for us” (v. 8); the Spirit, whose will and purpose is our salvation (ch. 8:29, 30), intercedes for us “according to the will of God” (vs. 26, 27); Christ died for us, and is even now interceding for us at the right hand of the Father (v. 34).

With this expression of unlimited confidence in the saving love of God (vs. 31–39), Paul reaches the climax of his explanation of God’s plan for the restoration of man. Righteousness and salvation come by faith. And this faith is to be placed in a person whose love is so great and whose purpose to save is so strong that He has made every conceivable provision for our salvation. Surely, then, we too should join with the apostle in giving Him our unreserved trust and obedience.

Ellen G. White comments

1    CH 69; GC 477; PP 517; SC 51, 64; SL 30; 2T 170

2     DA 210, 466

3     DA 116, 175, 312; PP 330

3, 4 PP 373

4     GC 263, 468; MB 78

6     5T 267

7     AA 84; DA 172; EW 69; GC 467; MYP 68; SC 18, 63; 1T 161, 440; 2T 454; 3T 442; 4T 13; 5T 341

9     COL 251; MB 28; 3T 538; 5T 223, 386

11   DA 320; FE 332

14   MB 28, 149

14–178T 126

15   GC 468; 5T 739

16   Ev 616

17   AA 590; CE 34; CM 37; COL 154; Ev 199; EW 115; FE 251; MB 104; MH 169; SL 17; Te 111; 1T 287; 3T 45, 458; 4T 16, 33; 5T 230, 316; 6T 60; 7T 229; WM 93

18   AA 577; GC 351; MB 30; ML 326; PP 127; SL 95; 1T 432; 8T 125

22   CH 579; Ed 263; GC 673; PP 443, 542; SC 33

24   MH 165

26   COL 147; CT 509; Ed 263; FE 242; GW 217; MH 229

28   AA 481, 574; Ed 154; MB 71; MH 474, 487, 489; ML 185; 3T 67; 8T 123; 9T 286

29   DA 341, 827; MB 61; 6T 175

30   COL 163

31   PK 645

31, 32  ChS 240; MH 66

31–392T 517; 7T 245

32   COL 174; CT 184; GC 477; MB 111; PP 154; SC 95, 118; TM 246; 2T 319; 5T 316; 7T 29; 9T 59

33, 34  DA 568; MH 90

34   AA 36; CSW 124; CT 14; DA 833; Ed 95, 132; FE 262; GC 350; GW 259; MH 419, 424; PP 517; SC 74; TM 95, 157, 391; 2T 319; 8T 177, 287

35   ML 326; 2T 288

35–39AA 85; Ed 69; SL 96; 2T 345

36, 37  AA 468

37   CG 467; CS 21; CT 183; GC 633; ML 313, 326; MM 144; MYP 348; SC 72; Te 216; TM 104, 328, 456; 2T 320, 409; 3T 476, 483, 540; 4T 36, 214, 368; 5T 82, 309, 741; 8T 131; 9T 22, 188

37–39GC 350

38, 39  AA 553; EW 30; MH 66; 2T 288