Romans 8

Chap. VIII. Ver. 1. No condemnation.—The Greek is emphatic, “Not one condemnation.” ——Who walk not after—(Greek, kata). “according to;” so throughout the chapter. Ver. 3. What the law could not do.—Literally, “the impossible of the law.” both senses may be here included. The law was fulfilled for us by Christ, and is fulfilled in us by the work of his Holy Spirit. Ver. 6. For.—Doddridge, “Now.” eis Ver. 7. Because the carnal mind is enmity, &c.—The carnal mind is the Ver. 27. He (the Holy Spirit) maketh intercession.—The word intercession seems to be used not only in the sense of pleading, or interceding, but Doddridge thinks it is here used in the sense of managing a person’s affairs as their agent.

So Schleusner, in allusion to this passage, says, “The phrase was so?” He answered meekly, “‘He made no question but it was.” And, indeed, so it proved; for before he was able to travel, Queen Mary died. Being thus providentially rescued, he returned to Houghton through crowds of people, expressing the utmost joy, and blessing God for his deliverance. ve I e truth in rist, I lie not, my con- | 4 Ge.1310, | Isaac; have done; for no sooner has he stated it, than he bursts into the language of triumph and exultation, in “thoughts that breathe and words that burn.” —“What, then, shall we say to these things? If God be for us, who can be against us?” The energy and rapidity with which he proceeds to the close of the chapter defies analysis, and would be injured by the tameness of paraphrase or exposition; we shall, therefore, only offer two or three cursory observations on particular passages.

1. The argument which our apostle derives from the love of the Father, and the incarnation and sufferings of the Son, to satisfy the believing Romans that they should be suffered to want nothing really necessary and good for them, is most forcible and conclusive. “Can he deny you any thing who has given his own Son for your redemption? Can God, who justifies, become your accuser? Or shall the Judge condemn you that died for your redemption, and lives to intercede on your behalf? The very idea is infinitely absurd. 2. They are not only assured that they shall not be deserted by their heavenly Father, or their elder brother; but also that none of the evils of the present life, nor even the world of spirits, shall be able to separate them from God, or happiness, or heaven.

On the contrary, we are assured that, in all these things, they shall be conquerors, and more than conquerors—they shall triumph over all their foes. On this last expression we give the beautiful comment of an excellent practical writer. “In our patient bearing of the trials allotted to us, (says Dr. Evans,) we are not only conquerors, but more than conquerors, that is, triumphers. Those are more than conquerors that conquer with little loss. Many conquests are dear bought; but what do the suffering saints lose? That which the gold loses in the furnace—nothing but the dross.—They are more than conquerors whose rewards are exceedingly rich: glory, honour, and peace, a crown of righteousness that fades not away.

In this the suffering saints have triumphed….. As afflictions abound, consolations much more abound. “There was 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 Leontine prison:’ he that said, ‘In these flames I feel no more pain than if I was on a bed of down:’ she that, a little before her martyrdom, being asked how she did, said, ‘Well and merry, and going to heaven;’ those who have gone smiling to the stake, and stood singing in the flames—these were more than conquerors.”

Notes on the verses

Ver. 18—25. For I reckon, &c.—“These verses,” says Prof. Stuart, “constitute one of those passages, which the critics call loci vexatissimi, (a most difficult passage.) The general object of the passage, however, cannot fail to be evident to every considerate reader. In ver. 18 the apostle asserts, that the sufferings of the present life are not worthy of any comparison with the glory which is to be revealed; i.e. future glory is great beyond all comparison or expression. Such is the proposition to be illustrated or confirmed. But how is this effected? I answer, that the theme being thus introduced by the apostle, he proceeds in the following manner: ‘Now that such a glory is yet to be revealed, (in other words, that there is a world of surpassing glory beyond the grave,) the whole condition of things or rather of mankind, in the present world, abundantly proves.

Here a frail and perishable nature serves to show, that no stable source of happiness can be found on earth. From the commencement of the world down to the present time, it has always been thus. In the midst of the sufferings and sorrows, to which their earthly existence exposes them, mankind naturally look forward to another and better world, where happiness without alloy and without end may be enjoyed. Even Christians themselves, joyful as their hopes should make them, find themselves still compelled by sufferings and sorrows to sigh and groan, and to expect a state of real and permanent enjoyment only in heaven; so that they can only say, for the present, that they are saved, because they hope or expect salvation in another and better world.

The very fact that here they, like all others around them, are in a state of trial, and that they still hope for glory, shows that the present fruition is not to be expected. The conclusion from all this the apostle now proceeds to draw, viz. that Christians, in the midst of sufferings and trials, ought not to faint or to be discouraged, inasmuch as a glory to be revealed is in prospect, which should make them regard their present temporary sufferings as altogether unworthy to be accounted of.” Ver. 18. Revealed in us.—Doddridge, “tous.” (Gr. eis.) Ver. 19. The earnest expectation.—Literally, “the stretching forth of the neck,” or “head,” in looking with great anxiety. See Macknight.

Ver. 20. But by reason of.—(Gr. dia.) Doddridge, “By.” ——In hope.—The connecting this verse with the following (ver. 21) seems the best, and perhaps the only way of clearing up this obscure passage; and is therefore adopted by Locke, Doddridge, Guyse, Macknight, Cox, Boothroyd, &c. Ver. 21. In hope—Because.—Rather, In hope that, &c.—(Gr. hoti.) Hammond, Doddridge, &c. Ver. 22. The whole creation (or every creature) groaneth, &c.—In our exposition we have applied this not only to the rational creation, but by the figures prosopopeia, even to the inanimate creation which being defiled by sin, will be purified by fire. 2 Peter i. 7. Some have hence inferred a resurrection, not only of the rational, but animal creation; for this, however, we can find no authority in the text; and not being revealed, we are not called to give an opinion on the resurrection in pain.—The world at this time was rife with revolutions, and with convulsions. The adoption, &c.—The Romans had a twofold form of adoption: the first was a private transaction between the parties, receiving the person adopted into the family; the second was a public recognition in the forum. Howe thinks the latter here alluded to. Compare 1 John iii. 2. Hope ne- Ver. 24. Hope sas seen—i.e. an object of which is present. Necessarily regards the future, as in next verse, 25. Ver. 26. Helpeth our infirmities.—Cox, “Assisteth us under our infirmities.” The original alludes to assisting a person to sigh. —Doddridge.

Signifies either in a legal sense, to be the agent, attorney, or advocate in a cause; or, in common life, to interpose on another’s behalf…. to assist, to aid.” —Macknight’s translation, ‘complaineth,’ relates to the same idea of agency: the attorney lodges complaints on the behalf of his clients. Ver. 28. Work together for good. When the (Revelation 5)Bernard Gilpin was on his way to London, to be tried before the Popish party, he broke his leg by a fall, which put a stop for some time to his journey. The person in whose custody he was, took occasion from this circumstance to retort upon him an observation he used frequently to make, ‘that nothing happens to us but what is intended for our good,’ asking him, “Whether he thought his broken leg Ver.

29. Foreknowe—To constitute or appoint beforehand—to fore-ordain. Rob. Wahl.—The first-born among many brethren.—See (Psalms 89:27). Ver. 30. Them he also glorified.—The term sanctification passes here omitted, though the doctrine is necessarily implied, some have supposed (as Barclay for instance) that it must be included under justification: but we should rather include it under the last article, glorification, which is its completion, since sanctification and glorification differ not in nature but in degree. Ver. 32. His own Son.—Macknight, “his proper Son;” the original being emphatic, corresponding with (John 5:18). ——For us all—i.e. as an atonement for the sins of men.