“After having taught what conflict there is in those who are caught in the struggle between a mind which lives according to the law of God and the desires of the flesh which lead them into sin, Paul now goes on to talk not about those who are partly in the flesh and partly in the Spirit but about those who are wholly in Christ. He declares that there is nothing in them worthy of condemnation.”

“Then as the fact that many fall into sin even after baptism presented a difficulty, he consequently hastened to meet it, and says not merely "to them that are in Christ Jesus," but adds, "who walk not after the flesh;" so showing that all afterward comes of our listlessness. For now we have the power of walking not after the flesh, but then it was a difficult task. Then he gives another proof of it by the sequel.”

“He said "I serve" instead of "I served"; for he is recalling what was before. Intending to say that "there is now no condemnation" and so on, and to show the ineffable grace of Christ, he recalls what we were before and that with the mind we recognized the good, but "with the flesh," that is, through the weakness of the flesh, we were subject to the law of sin. But now there is "no condemnation for those who are in Christ Jesus," that is, those who have been deemed worthy of baptism. And since many sin even after baptism, he added: "walk not according to the flesh," giving us to understand by this that all evil comes from our own negligence. For now it is possible and easy "not to walk according to the flesh," whereas before Christ this was exceedingly difficult. But we must not only not walk according to the flesh, but also walk "according to the Spirit," for the crown is obtained not by abstaining from vice, but by participating in virtue and spiritual works.”

“After showing that we are freed from sin and the law through Christ's grace, the Apostle now shows that through the same grace we are freed from damnation. First he shows that through the grace of Christ we are freed from the damnation of guilt; second, from the damnation of punishment, at "and if Christ be in you" (Rom 8:10). In regard to the first he does two things. First, he sets forth his intention; second, he proves his proposition, at "for the law of the spirit of life." In regard to the first he does two things: first, he mentions the benefit which grace confers, drawing his conclusion from the foregoing in this way: The grace of God through Jesus Christ has freed me from the body of this death and in this consists our redemption. Now that we have been freed through grace, there is now therefore no damnation left, because the damnation has been removed both as regards guilt and as regards punishment: "it is he himself who grants peace, who is there who will condemn?" (Job 34:29). Second, he shows to whom this benefit is granted, and he mentions two conditions required for it. He sets out the first when he says "to those who are in Christ Jesus," i.e., incorporated in him by faith and love and the sacrament of faith: "as many of you as were baptized into Christ have put on Christ" (Gal 3:27); "as the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me" (John 15:4). But to those who are not in Christ damnation is due. Hence John continues: "if a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered together, thrown into the fire and burned" (John 15:6). Then he sets out the second condition, saying, "who do not walk according to the flesh," i.e., do not follow the desires of the flesh: "for though we walk in the flesh, we do not make war according to the flesh" (2 Cor 10:3). From these words some want to infer that in unbelievers who are not in Christ Jesus the first movements are mortal sins, even though they do not consent to them, and that this is what is meant by walking according to the flesh. For regarding those who do not walk according to the flesh, if the fact that they serve the law of sin in their flesh through the first movements of desire is not damnable for them precisely because they are in Christ Jesus, it follows from the contrary sense, that for those who are not in Christ Jesus are damnable. They also give this argument. They say that an act is necessarily damnable which proceeds from the habit of a damnable sin. But original sin is damnable, because it deprives man of eternal life, and its habit remains in the unbeliever whose original sin has not been remitted. Therefore, any movements of desire that arise from original sin are a mortal sin in their case. First, it is necessary to show that this position is false. For the reason why the first movement is not a mortal sin is because it does not reach reason, in which the notion of sin is completed. But this reason is present even in unbelievers; therefore, the first stirrings in unbelievers cannot be mortal sins. Furthermore, in the same type of sin a believer sins more gravely than an unbeliever: "how much more punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant?" (Heb 10:29). Therefore, if the first stirrings in unbelievers were mortal sins, all the more so in believers. Second, it is necessary to respond to their reasons. For, first of all, they cannot derive this position from the words of the Apostle. For the Apostle does not say that the only thing not damnable for those who are in Christ Jesus is that in the flesh they serve the law of sin according to the movements of desire, but that there is no condemnation at all for them. But for those who are not in Christ Jesus, this very fact is damnable. Furthermore, if this passage refers to first movements experienced by those not in Christ Jesus, such stirrings are damnable according to the condemnation due to original sin, which still remains in them and from which those in Christ Jesus have been freed. But this does not mean that a new condemnation is added on account of such stirrings. Neither does their second argument conclude of necessity to what they intend. For it is not true that any act proceeding from the habit of a damnable sin is itself damnable, but only when it is an act perfected by the consent of reason. For if the habit of adultery is present in a person, the stirring of adulterous desire, which is an imperfect act, is not a mortal sin for that person, but only the perfect motion that exists by the consent of reason. Furthermore, an act proceeding from such a habit does not have a new reason for condemnation added to the reason for condemning the habit. Accordingly, the first stirrings in unbelievers, inasmuch as they proceed from original sin, do not receive the condemnation due to mortal sin but only to original sin.”

“Notwithstanding this law of sin opposing the law of the spirit, and endeavouring to captivate us to sin, we can, by the succour of the grace of Jesus Christ, preserve ourselves from sin and damnation, by resisting sin, and attaching ourselves strongly to Jesus Christ, by faith and charity. Concupiscence is not sin. And they who have received a spiritual birth in Jesus Christ by baptism, and have remained faithful to the grace of their justification, who walk not according to the flesh, but according to the spirit, shall receive a recompense proportionate to their combats and labours. (Calmet)”

“In what follows he continues, "But if I do that which I do not wish to do, it is no longer I that do it, but sin which dwells in me," which being at war with the law of God and "of my mind," he says, "makes me captive by the law of sin which is in my members. O wretched man that I am, who shall deliver me from this body of death." And again (for he does not become in the least weary of being helpful) he does not hesitate to add, "For the law of the Spirit has set me free from the law of sin and death," since by his Son "God condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit."”

“And, therefore, O Aglaophon, he says not that this body was death, but the sin which dwells in the body through lust, from which God has delivered him by the coming of Christ. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death; "so that "He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you; "having "condemned sin" which is in the body to its destruction; "that the righteousness of the law" of nature which draws us to good, and is in accordance with the commandment, might be kindled and manifested. For the good which "the law" of nature "could not do, in that it was weak," being overcome by the lust which lies in the body, God gave strength to accomplish, "sending His own Son in the likeness of sinful flesh; "so that sin being condemned, to its destruction, so that it should never bear fruit in the flesh, the righteousness of the law of nature might be fulfilled, abounding in the obedience of those who walk not according to the lust of the flesh, but according to the lust and guidance of the Spirit; "for the law of the Spirit of life," which is the Gospel, being different from earlier laws, leading by its preaching to obedience and the remission of sins, delivered us from the law of sin and death, having conquered entirely sin which reigned over our flesh.”

“It is the Spirit he is here calling the law of the Spirit. For as he calls sin the law of sin, so he here calls the Spirit the law of the Spirit. And yet he named that of Moses as such, where he says, "For we know that the Law is spiritual." What then is the difference? A great and unbounded one. For that was spiritual, but this is a law of the Spirit. Now what is the distinction between this and that? The other was merely given by the Spirit, but this even furnisheth those that receive it with the Spirit in large measure. Wherefore also he called it the law of life in contradistinction to that of sin, not that of Moses. For when he says, It freed me from the law of sin and death, it is not the law of Moses that he is here speaking of, since in no case does he style it the law of sin: for how could he one that he had called "just and holy" so often, and destructive of sin too? but it is that which warreth against the law of the mind. For this grievous war did the grace of the Spirit put a stop to, by slaying sin, and making the contest light to us and crowning us at the outstart, and then drawing us to the struggle with abundant help. And as it is ever his wont to turn from the Spirit to the Son and the Father, and to reckon all our estate to lean upon the Trinity, so doth he here also.”

“The apostle says that the resurrection takes place by the working of the Spirit. … Paul calls the Spirit the "Spirit of life" because the Spirit is the firstfruits of the eternal life which we shall then enjoy. The Spirit has been given to us in the hope of immortality, and faith in Christ has permitted us to enjoy him, because he has set us free from death and sin. Clearly Paul is using the things which are to come as evidence for what has been promised to us in Christ.”

“I think it is necessary for an accurate explanation of the meanings which are found here, to say this: Paul calls the lusts of the flesh which lead us into all kinds of wickedness "the law of sin and death." So also he calls the spiritual will, that is, the inclination of the mind to do what is right, "the law of the Spirit of life." … This law has not set us free by itself; rather it has restored us to freedom by the merits of Christ. Just as those who have sinned under the law have necessarily been trapped by the snares of death as well, so it is necessary also that those who are not under the law but who have been set free by Christ should lead lives of holiness and show themselves to be above corruption, because they are no longer under the law of death.”

“He calls the Holy Spirit the law of the Spirit, just as he called sin the law of sin. And he called it the law of life in contrast to the law of sin, which brought us death as well. For the grace of God put to death both sin and death, and by making the struggle easy for us, thus led us forth to the contest. Wicked tongues have dared to understand here by the law of sin the law of Moses; but the apostle nowhere called it such, but called it holy and spiritual. But if, they object, the law of Moses is also spiritual, then what is the difference between it and the law of the Spirit? A very great one. The law of Moses was only given by the Spirit, whereas the law of the Spirit both imparted and bestowed the Spirit.”

“The law of nature is the law of piety. Now piety is found to exist within every nature, even insensible. Indeed, the root sends to the branches everything it receives; the wellspring pours out to the brooks everything it draws. Likewise, in animals, piety is seen in the relationship between parents and offspring, for whatever they taste and eat that is beyond their need — and even within their need — they convert into milk and food for their young. The law of Scripture is the law of truth, for it consists in a sense in the pronouncement of a true promise. The law of holiness is the law of grace. As it is written in Romans: The law of the Spirit of the life in Christ Jesus has delivered me from the law of sin and of death.”

“Then when he says, "for the law," he proves what he had said. And first, in regard to the first condition that there is no condemnation for those who are in Christ Jesus; second, in regard to the second condition, i.e., for those who do not walk according to the flesh, at "who do not walk according to the flesh, but according to the spirit." In regard to the first he does two things. First, he presents a proof; second, he manifests his presupposition through its cause, at "for what was impossible for the law." In regard to the first he presents this argument. The law of the spirit frees man from sin and death; but the law of the spirit is in Christ Jesus. Therefore, by the fact that one is in Christ Jesus, he is freed from sin and death. That the law of the spirit frees from sin and death he proves thus: The law of the spirit is the cause of life; but sin and death, which is an effect of sin, are excluded by life, for sin itself is spiritual death for the soul. Therefore, the law of the spirit frees man from sin and death. But damnation is only through sin and death. Therefore, nothing of damnation exists in those who are in Christ Jesus. This, therefore, is what he says: "for the law of the spirit of life." In one way this law can be the Holy Spirit, so that the law of the spirit means the law which is the Spirit. For a law is given in order that through it men may be led to the good; hence, the Philosopher says in Ethics II that the intention of the lawgiver is to make citizens good. Human law does this by merely indicating what ought to be done; but the Holy Spirit dwelling in the mind not only teaches what is to be done by instructing the intellect but also inclines the affection to act aright: "but the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things," as to the first, "and suggest to you all things," as to the second, "all that I have said to you" (John 14:26). In another way the law of the spirit can be the proper effect of the Holy Spirit, namely, faith working through love. This faith teaches what is to be done: "his anointing teaches you about everything" (1 John 2:27) and inclines the affections to act: "the love of Christ controls us" (2 Cor 5:14). And this law of the spirit is called the new law, which is the Holy Spirit himself or something that the Holy Spirit produces in our hearts: "I will put my law within them, and I will write it upon their hearts" (Jer 31:33). But when he spoke about the old law he said only that it is spiritual, i.e., given by the Holy Spirit. And so, considering what has been said, we find four laws mentioned by the Apostle: first, the law of Moses, about which he says: "I am delighted with the law of God according to the inner man" (Rom 7:22); second, the law of inclination to sin: "I see in my members another law" (Rom 7:23); third, the natural law in one sense of the term, concerning which he adds, "fighting against the law of my mind" (Rom 7:23); fourth, the new law, when he says: "the law of the spirit." He adds, "of life," because just as the natural spirit makes the life of nature, so the divine Spirit makes the life of grace: "it is the Spirit that gives life" (John 4:63); "the Spirit of life was in the wheels" (Ezek 1:2). He adds, "in Christ Jesus," because this Spirit is given only to those who are in Christ Jesus. For just as the natural spirit does not reach a member not connected to the head, so the Holy Spirit does not reach a man not joined to Christ, the head: "by this we know that he abides in us, because he gave us of his own Spirit" (1 John 3:24); "the Holy Spirit whom God has given those who obey him" (Acts 5:32). This law, I say, since it is in Christ Jesus, has delivered me: "If the Son makes you free, you will be free indeed" (John 8:38). From the law of sin, i.e., from the law of evil inclinations, which inclines to sin. Or from the law of sin, i.e., from consenting to and committing sin, which holds man bound after the manner of a law. For sin is remitted by the Holy Spirit: "receive the Holy Spirit. If you forgive the sins of any, they are forgiven" (John 20:22). And of death, not only spiritual but also bodily, as will be proved below. And this because he is the Spirit of life: "come from the four winds, O breath, and breathe upon these slain that they may live" (Ezek 37:9).”

“The law of the spirit of life, in Christ Jesus. That is, the new law, by which the Holy Ghost, or the spirit of life is given, hath delivered me from the law of sin and of death: that is, from the slavery of sin, that causeth death: though some think that the law of Moses may be here called the law of death, and of sin, because it occasionally brought death upon such as transgressed the known law. (Witham)”

“For the law of the Spirit of life in Christ Jesus hath made me free--rather, "freed me"--referring to the time of his conversion, when first he believed. from the law of sin and death--It is the Holy Ghost who is here called "the Spirit of life," as opening up in the souls of believers a fountain of spiritual life (see on Joh 7:38-39); just as He is called "the Spirit of truth," as "guiding them into all truth" (Joh 16:13), and "the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord" (Isa 11:2), as the inspirer of these qualities. And He is called "the Spirit of life in Christ Jesus," because it is as members of Christ that He takes up His abode in believers, who in consequence of this have one life with their Head. And as the word "law" here has the same meaning as in Rom 7:23, namely, "an inward principle of action, operating with the fixedness and regularity of a law," it thus appears that "the law of the Spirit of life in Christ Jesus" here means, "that new principle of action which the Spirit of Christ has opened up within us--the law of our new being." This "sets us free," as soon as it takes possession of our inner man, "from the law of sin and death" that is, from the enslaving power of that corrupt principle which carries death in its bosom. The "strong man armed" is overpowered by the "stronger than he"; the weaker principle is dethroned and expelled by the more powerful; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death--"leading captivity captive." If this be the apostle's meaning, the whole verse is to this effect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully.”

“Paul holds out security for us by the grace of God, so that we should not be tempted by the suggestions of the devil as long as we reject them.… We shall instead be rewarded if we repel the counsels of that sin which remains in us, for it demands great skill to avoid the tricks of the enemy within. "The law of the Spirit of life is the law of faith." For even the law of Moses is spiritual in that it forbids us to sin, but it is not the law of life. It has no power to pardon those who are guilty of the sins which merit death and thus to bring them back to life.… Therefore it is the law in Christ Jesus, that is to say, through faith in Christ, which frees the believer from the law of sin and death. The law of sin, which Paul says dwells in our members, tries to persuade us to sin, but the law of Moses is a law of death, because it puts sinners to death.”

“For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father.”

“If the Father "sent his Son in the likeness of sinful flesh," it must not be said that the flesh in which he appeared was illusory.… The Son was sent in the likeness of sinful flesh in order to redeem our sinful flesh by a like substance, even a fleshly one, which bore a resemblance to sinful flesh although it was itself free from sin.”

“In my opinion, Paul here as in many other passages divides the law of Moses into two parts, one of which is carnal and the other spiritual. Moreover, he calls the literal observance of the law its carnal meaning.… This observance is both impossible and inadequate. For what is more impossible than observance of the sabbath according to the letter of the law? For it is commanded that no one should go outside his house, nor move away from his place, nor carry any burden. When the Jews, who observed the letter of the law, realized that these things were impossible, they glossed the law in silly and ridiculous ways.… And what can I say about the system of sacrifices, which is now totally impossible to observe since there is no temple, no altar and no place to perform the sacrifices? In these instances I would say that the law is not just impossible or inadequate; it is dead!Paul shows that Jesus had the likeness of sinful flesh but not that he had sinful flesh in the same way we do. For we are all human beings who have been born from the seed of a man who has slept with a woman, and we can only say, along with David, that: "In sin my mother conceived me." But the one who was born without contact with a male but only because the Holy Spirit came upon a virgin and covering her with the power of the Most High gave birth to a spotless body which had the same nature as ours but without the corruption of sin which is passed on by the act of conception.”

“Again, he seems indeed to be disparaging the Law. But if any one attends strictly, he even highly praises it, by showing that it harmonizes with Christ, and gives preference to the same things. For he does not speak of the badness of the Law, but of "what it could not do;" and so again, "in that it was weak," not, "in that it was mischievous, or designing." And even weakness he does not ascribe to it, but to the flesh, as he says, "in that it was weak through the flesh," using the word "flesh" here again not for the essence and subsistency itself, but giving its name to the more carnal sort of mind. In which way he acquits both the body and the Law of any accusation. Yet not in this way only, but by what comes next also. For supposing the Law to be of the contrary part, how was it Christ came to its assistance, and fulfilled its requisitions, and lent it a helping hand by condemning sin in the flesh? For this was what was lacking, since in the soul the Lord had condemned it long ago. What then? is it the greater thing that the Law accomplished, but the less that the Only-Begotten did? Surely not. For it was God that was the principal doer of that also, in that He gave us the law of nature, and added the written one to it. Again, there were no use of the greater, if the lesser had not been supplied. For what good is it to know what things ought to be done, if a man does not follow it out? None, for it were but a greater condemnation. And so He that hath saved the soul it is, Who hath made the flesh also easy to bridle. For to teach is easy, but to show besides a way in which these things were easily done, this is the marvel. Now it was for this that the Only-Begotten came, and did not depart before He had set us free from this difficulty. But what is greater, is the method of the victory; for He took none other flesh, but this very one which was beset with troubles. So it is as if any one were to see in the street a vile woman of the baser sort being beaten, and were to say he was her son, when he was the king's, and so to get her free from those who ill treated her. And this He really did, in that He confessed that He was the Son of Man, and stood by it (i.e. the flesh), and condemned the sin. However, He did not endure to smite it besides; or rather, He smote it with the blow of His death, but in this very act it was not the smitten flesh which was condemned and perished, but the sin which had been smiting.”

“The law was weakened in the flesh, not in itself. In saying "God sent his Son" Paul counters Photinus, who denied the Son's existence before the incarnation.… The Son took flesh like that of the rest of humanity and "he condemned sin in the flesh," i.e., he overcame like by like. Just as the sacrificial victims which the Jews offered under the law were given in the name of sin, although they had no sin themselves … so also Christ's flesh, which was offered for our sins, took the name of sin. Some people say that by the sin of the Jews, whereby they killed the Lord, Christ condemned in his humanity the sin of the devil, by which the devil had deceived mankind, as Paul says to the Hebrews: "so that through death he might destroy him who has the power of death." Or it may mean that through the substance of that flesh which previously was a slave to sin, Christ conquered sin by never sinning himself, and in his flesh he condemned sin to show that it was the will which was on trial, not human nature, which God created in such a way that it could avoid sinning.”

“Here Paul clearly teaches that the precepts of the law were not fulfilled (though they should have been) because those who had the law before grace were given over to worldly goods, from which they were trying to get happiness. Nor did they have any fear except when adversity threatened these goods, and when that happened they easily withdrew from the precepts of the law. Therefore the law grew weaker as its commands went unheeded. This was not the fault of the law but came about through the flesh, because those who went after worldly goods did not love the righteousness of the law but put temporal advantage ahead of it.And so our deliverer, the Lord Jesus Christ, took on mortal flesh and came in the likeness of the flesh of sin. For death is the reward due to the flesh of sin. Of course the Lord's death was voluntary and not something which he owed. Yet nevertheless the apostle calls the assumption of mortal flesh "sin" even if it was sinless, because when the Savior died he was made sin, so to speak. But "he condemned sin in the flesh," for the Lord's death ensured that death would not be dreaded, that worldly goods would not be sought and that worldly evils would not be feared by those who had previously been wise in the ways of the world and thus unable to fulfill the commands of the law.”

“God forbid that Paul should ever say that Christ's body was made of sinful flesh! Rather, it was in the likeness of sinful flesh, for although it was similar to our bodies it can scarcely be compared with them in the sense that it could not be ill with carnal uncleanness. Even from the womb Christ's body was a holy temple, and no one is afraid to state that in so far as it was flesh, when it attained the age of reason it behaved in the way flesh normally does. Nevertheless, because the Word which sanctifies all things dwelt in his body, the potential for sin was condemned so that the fruit of this blessing might come across into us as well. For we have been transformed into his likeness, not only in spirit but in body also. When Christ dwells in us by the Holy Spirit and the sacramental blessing, then the law of sin is really condemned in us. So it is truly said that what was impossible for the law, which had been weakened by the flesh, became possible through Christ, who condemned and destroyed sin in the flesh so that the righteousness of the law might be fulfilled in us.”

“Christ came "in the likeness of sinful flesh" because, although he took on human nature, he did not assume human sinfulness.… For although he had the same nature as we have, he did not have the same outlook or the same thoughts. For although the law could not accomplish its purpose on account of the weakness of those to whom it was given (for they had a mortal and passible nature), the only begotten Word of God broke the power of sin by taking on human flesh and fulfilled all righteousness, not giving in to the temptations of sin in any way.”

“By taking upon himself flesh from a sinful substance while remaining without sin, Christ fulfilled all righteousness and condemned sin in the body. This is proved by his conflict with the spirit in the desert, for the devil is overcome not by sheer divine majesty but by a reminder of the commandment, by fasting and by a legal reply.”

“He who came in the likeness of sinful flesh—not in sinful flesh—did not turn away from the remedy by which sinful flesh was ordinarily made clean.… Not from necessity but by way of example he submitted to the water of baptism, by which he wanted the people of the new law of grace to be washed from the stain of sin.”

“Having mentioned the Spirit, he now mentions the Father and the Son, teaching about the Trinity. He speaks, it would seem, against the law; but in reality, no. For he did not say that the law did evil, but: "weakened by the flesh, it was powerless." How then was it weakened? By the flesh, that is, by the carnal mind. After this is revealed what the apostle said. He, as we also said above, says that although the law did teach, it could not overcome the excessively carnal mind. Therefore the Father sent His Son "in the likeness of sinful flesh," that is, having flesh essentially similar to our sinful flesh, but sinless. Since he mentioned sin, he also added "in the likeness." For Christ did not assume a different flesh, but the very same that we have, and He sanctified and crowned it, condemning sin in the assumed flesh and showing that flesh is not sinful by nature. Imagine that a king's son, seeing in the marketplace that a woman is being beaten, calls himself her son and thus frees her from the hands of those beating her. Christ did the same thing. The expression "as an offering for sin" can also be understood more simply, thus: the Father sent His Son "as an offering for sin," that is, having overcome sin. Explaining this, the great John Chrysostom said: Christ exposed sin, which had grievously sinned. For as long as sin was putting sinners to death, it was inflicting death upon them with full right, but when it slew the sinless One, it was subjected to condemnation as one who had committed injustice. Thus, God sent His Son both to show the injustice and sinfulness of sin, and to lawfully condemn it, so that the devil could not say: Christ defeated me by force.”

“Without which veil indeed of universal confusion no one of the sons of men entered this life, with one assuredly excepted, who enters without stain. Emmanuel he is, who nevertheless himself also, being from us, for our sakes clothed himself in the likeness, not the reality, of our curse and our sin. For thus you have it, that "he appeared in the likeness of sinful flesh, so that from sin he might condemn sin in the flesh" (Rom 8:3). For the rest, the entrance is one for all in all respects, for the elect, I say, and the reprobate. For there is no distinction. All have sinned, and all wear the hood of their shame. On account of this therefore, even though the Church already existed as created among created things, not even so could she be found or recognized by any creature, meanwhile lying hidden in a wondrous twofold manner, both within the bosom of blessed predestination and within the mass of wretched damnation.”

“Then when he says, "for what was impossible," he manifests what he had said, namely, that the law of life, which is in Christ Jesus, frees man from sin; for it will be proved later that it frees from death. He proves this by an argument taken from the resurrection of Christ. In regard to this he mentions three things. First, the need for the Incarnation; second, the mode of the Incarnation, at "God, sending his own Son"; third, the fruit of the Incarnation, at "and of sin." To make the explanation easier we shall take the second point first, then the third, and finally the first, in this way. I am correct in saying that the law of the spirit of life in Christ Jesus frees from sin, for God, the Father, sending his own Son, i.e., his own consubstantial and co-eternal Son: "he said to me, 'you are my Son; this day I have begotten you'" (Ps 2:7)—sending, i.e., not creating or making him but as already existing he sent him: "afterward he sent his Son to them" (Matt 21:37). He sent him not to exist where he previously did not exist, because as it is said, "he was in the world" (John 1:10), but to exist in a way in which he did not exist in the world, i.e., visibly by means of the flesh he assumed; hence in the same passage (John 1:14): "and the Word became flesh . . . and we have beheld his glory"; "afterwards he appeared upon earth" (Bar 3:37). Therefore he adds, "in the likeness of sinful flesh." This should not be taken to mean that he did not have true flesh but only the likeness of flesh, as though it were imaginary, as the Manicheans say, since the Lord himself says: "a spirit has not flesh and bones as you see that I have" (Luke 24:40). Hence, he does not merely say in the likeness of flesh, but in the likeness of sinful flesh. For he did not have sinful flesh, i.e., conceived with sin, because his flesh was conceived by the Holy Spirit who takes away sin: "that which is conceived in her is of the Holy Spirit" (Matt 1:20). Hence a psalm says, "I have entered in my innocence" (Ps 25:11), namely, entered into the world. But he had the likeness of sinful flesh, i.e., he was like sinful flesh in the fact that he was able to suffer. For man's flesh before sin was not subject to suffering: "therefore, he had to be made like his brethren, so that he might be made merciful" (Heb 2:17). Then he mentions the two effects of the Incarnation, the first of which is removal of sin, which he sets out when he says "and of sin has condemned sin in the flesh." This can be read: of sin, i.e., for the sin committed against the flesh of Christ by his executioners at the devil's instigation, he condemned, i.e., destroyed, sin; because since the devil conspired to deliver over to death an innocent person over whom he had no rights, it was just that he lose his power. Therefore, by his passion and death he is said to have destroyed sin: "He disarmed, namely, on the cross, the principalities and powers, triumphing over them in him" (Col 2:15). But it is better to say that he condemned sin in the flesh, i.e., weakened the inclination to sin in our flesh, of sin, i.e., through the power of his passion and death, which is called sin on account of its likeness to sin or because through it he was made a victim for sin. For in Sacred Scripture such a victim is called sin: "they feed on the sin of my people" (Hos 4:8). Hence, "him who did not know sin for our sake God made to be sin" (2 Cor 5:21), i.e., a victim for sin. And so by satisfying for our sin, he took away the sins of the world: "behold, the Lamb of God, who takes away the sin of the world" (John 1:29).”

“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, not in sinful flesh, (because the Son of God could not sin) hath now done; even of sin hath condemned sin in the flesh. That is, in or by his flesh, which was offered on the cross, hath condemned the tyrant sin, as guilty of so many sins, and hath destroyed his tyranny, where the apostle speaks of sin, as it were of a certain person or tyrant. (Witham)”

“For what the law could not do, &c.--a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Rom 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Rom 7:5, but it could not secure its own fulfilment. How that is accomplished comes now to be shown. in that it was weak through the flesh--that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings. God, &c.--The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end. sending--"having sent" his own Son--This and similar expressions plainly imply that Christ was God's "OWN SON" before He was sent--that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on Rom 8:32 and Gal 4:4); and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters). And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself. in the likeness of sinful flesh--literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own. and for sin--literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by CALVIN, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is. condemned sin--"condemned it to lose its power over men" [BEZA, BENGEL, FRASER, MEYER, THOLUCK, PHILIPPI, ALFORD]. In this glorious sense our Lord says of His approaching death (Joh 12:31), "Now is the judgment of this world; now shall the prince of this world be cast out," and again (see on Joh 16:11), "When He (the Spirit) shall come, He shall convince the world of . . . judgment, because the prince of this world is judged," that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy. in the flesh--that is, in human nature, henceforth set free from the grasp of sin.”

“For whom was this impossible? For us of course, because we could not fulfill the commandment of the law, since we were subject to sin. For this reason God sent his Son in the likeness of sinful flesh. It is the likeness of our flesh because, although it is the same as ours is, it was sanctified in the womb and born without sin, neither did he sin in it. Therefore the womb of a virgin was chosen for the divine birth so that the divine flesh might differ from ours in its holiness. It is like ours in origin but not in sinfulness. For this reason Paul says that it is similar to our flesh, since it is of the same substance, but it did not have the same birth, because the body of the Lord was not subject to sin. The Lord's flesh was sanctified by the Holy Spirit in order that he might be born in the same kind of body as Adam had before he sinned. By sending Christ God used sin to condemn sin.… For Christ was crucified by sin, which is Satan; hence sin sinned in the flesh of the Savior's body. In this way, God condemned sin in the flesh, in the very place where it sinned.”

“What meaneth this word, righteousness? Why, the end, the scope, the well-doing. For what was its design, and what did it enjoin? To be without sin. This then is made good to us now through Christ. And the making a stand against it, and the getting the better of it, came from Him. But it is for us to enjoy the victory. Then shall we never sin henceforth? We never shall unless we have become exceedingly relaxed and supine. And this is why he added, "to them that walk not after the flesh. For lest, after hearing that Christ hath delivered thee from the war of sin, and that the requisition of the Law is fulfilled in thee, by sin having been "condemned in the flesh," thou shouldest break up all thy defences; therefore, in that place also, after saying, "there is therefore no condemnation," he added, "to them that walk not after the flesh;" and here also, "that the requisition of the Law might be fulfilled in us," he proceeds with the very same thing; or rather, not with it only, but even with a much stronger thing. For after saying, "that the righteousness of the Law might be fulfilled in us that walk not after the flesh," he proceeds, "but after the Spirit." So showing, that it is not only binding upon us to keep ourselves from evil deeds, but also to be adorned with good. For to give thee the crown is His; but it is thine to hold it fast when given. For the righteousness of the Law, that one should not become liable to its curse, Christ has accomplished for thee. Be not a traitor then to so great a gift, but keep guarding this goodly treasure. For in this passage he shows that the Font will not suffice to save us, unless, after coming from it, we display a life worthy of the Gift. And so he again advocates the Law in saying what he does.”

“But since this worldly wisdom has been destroyed and removed in the Lord made man, the righteousness of the law is fulfilled when a man walks not according to the flesh but according to the Spirit. Whence it is most rightly said: "I came not to abolish the law but to fulfill it. For love is the fulfilling of the law." Love belongs to those who walk according to the Spirit. For love belongs to the grace of the Holy Spirit. When there was no love of righteousness but only fear, the law was not fulfilled.”

“Lest anyone should say: is there any benefit to me from the fact that Christ gained victory in the flesh which He assumed? He says: it is precisely for you. "The righteousness," he says, that is, the aim of "the law" (for the law aimed to justify man) is fulfilled in us. What the law sought and could not accomplish, Christ accomplished for us. It was His task to wage the battle, and we reaped the victory. Therefore we will not sin if we do not walk according to the flesh, that is, mind fleshly things; which alone, however, that is, not to mind fleshly things, is not sufficient, but we must also have, as was said above, a spiritual mind. Therefore he added: "but according to the Spirit." For David says: not only "depart from evil," but also "do good" (Ps. 34:14). For having heard that Christ granted us the victory, we must by no means fall, but must preserve the grace of "the washing of water" (Eph. 5:26); because now the struggle is easier for us than it was before.”

“He sets out the second effect when he says, "that the justification of the law," i.e., the justice which the law promised and which some hoped to obtain from the law, "might be fulfilled," i.e., made perfect, "in us," who exist in Christ Jesus: "the gentiles who did not pursue justice have attained the justice which is through faith" (Rom 9:30); and in 2 Corinthians after saying, "him who did not know sin for our sake he made to be sin," he adds, "so that in him we might be made the justice of God" (2 Cor 5:21). The only way this could be done was through Christ. Therefore, he prefaced this passage by saying that he was able to condemn sin in the flesh and to enact justification, which the law could not do: "for the law made nothing perfect" (Heb 7:19). Now the reason why the law could not do this was not due to a shortcoming in the law, but because it was weak through the flesh, i.e., because of a weakness of the flesh, a weakness which was in man due to the corruption of inclination, with the result that in spite of the law man was overcome by sinful desire: "the spirit is willing, but the flesh is weak" (Matt 26:41). "I am speaking in natural terms on account of the weakness of the flesh" (Rom 6:19). From this it is clear that it was necessary for Christ to be incarnated; for it is said, "if justification were through the law, then Christ died gratis" (Gal 2:21), i.e., for no reason. Therefore it was necessary that Christ be incarnated, because the law could not justify. Then when he says, "who do not walk according to the flesh," he proves his point in regard to the second condition and shows that in order to avoid condemnation it is necessary that one not walk according to the flesh. In regard to this he does three things. First, he states his proposition; second, he proves it, at "for they who are according to the flesh"; third, he clarifies something he had presupposed in the proof, at "because the wisdom of the flesh" (Rom 8:7). First, therefore, he says: we have stated that the justification of the law is fulfilled in us who not only are in Christ Jesus but also do not walk according to the flesh but according to the Spirit, i.e., who do not follow the desires of the flesh but the prompting of the Spirit: "walk by the Spirit" (Gal 5:16).”

“That the justification of the law. That is, that was aimed at, but never attained to, by the written law, might now be fulfilled in us; that is, that we, by the grace of Christ, may be enabled to fulfil and comply with the law, and its moral precepts, by walking according to the spirit of Christ. (Witham)”

“That the righteousness of the law--"the righteous demand," "the requirement" [ALFORD], Or "the precept" of the law; for it is not precisely the word so often used in this Epistle to denote "the righteousness which justifies" (Rom 1:17; Rom 3:21; Rom 4:5-6; Rom 5:17-18, Rom 5:21), but another form of the same word, intended to express the enactment of the law, meaning here, we believe, the practical obedience which the law calls for. might be fulfilled in us--or, as we say, "realized in us." who walk--the most ancient expression of the bent of one's life, whether in the direction of good or of evil (Gen 48:15; Psa 1:1; Isa 2:5; Mic 4:5; Eph 4:17; Jo1 1:6-7). not after--that is, according to the dictates of the flesh, but after the spirit--From Rom 8:9 it would seem that what is more immediately intended by "the spirit" here is our own mind as renewed and actuated by the Holy Ghost.”

“Paul says that sin has been condemned in order that the righteousness of the law given by Moses might be fulfilled in us. For once removed from the power of the law we become the law's friends. Those who have been justified are friends of the law. For how is this righteousness fulfilled in us unless the forgiveness of sins is given to us, so that once we have been justified by the removal of our sins we might serve the law of God with our minds? This is what it means to walk according to the Spirit and not according to the flesh. The devotion of the mind, which is the spirit, will not succumb to the desire of sin, which sows lusts in the soul by means of the flesh because sin dwells in it. But if sin has been condemned, how can it be indwelling?Sin has been condemned by the Savior in three different ways. In the first place, he condemned sin in that a person should turn away from it and not sin. Next, sin is said to have been condemned on the cross, because it enacted sin itself. The power by which it held people in hell because of Adam's sin was then taken away. After that it would no longer dare to hang onto anyone who had been signed with the sign of the cross. In the third place, God condemned sin by canceling it out in the case of those who had received forgiveness for their sins. For although a sinner ought to be condemned for his sin, God forgave him and condemned the sin in him instead. So if we follow our Savior's example and do not sin, we are condemning sin.”

“It is possible to think of those who have just recently been instructed in the faith and who are still little ones in Christ as carnal, for he calls those who have already believed by the Holy Spirit "spiritual" and those newly taught and not yet purified "carnal." He speaks of these latter as carnal with good reason, for like the pagans they still mind the things of the flesh.”

“Those who live according to the flesh are the Jews, whom Paul says are Israel according to the flesh. They know what belongs to the law of the flesh because they interpret the law according to the flesh. Those who live according to the Spirit are the people whom Paul calls Jews in spirit, not in the letter.”

“Yet even this is no disparaging of the flesh. For so long as it keeps its own place, nothing amiss cometh to pass. But when we let it have its own will in everything, and it passes over its proper bounds, and rises up against the soul, then it destroys and corrupts everything, yet not owing to its own nature, but to its being out of proportion, and the disorder thereupon ensuing. "But they that are after the Spirit do mind the things of the Spirit."”

“Man is composed of spirit and flesh. When a man performs carnal deeds he is called "flesh," but when he performs spiritual deeds he is called "Spirit." For when one of these substances brings the other under its control, the subordinate substance in effect loses both its power and its name. For each substance desires what is connected and related to it.”

“Then when he says "for they who are according to the flesh," he proves what he had said. And he brings in two syllogisms. One is on the side of the flesh, and runs like this: All who follow the prudence of the flesh are brought to death; but those who walk according to the flesh follow the prudence of the flesh. Therefore, all who walk according to the flesh are brought to death. He sets out the other syllogism on the side of the Spirit, and it runs like this: all who follow the prudence of the Spirit obtain life and peace; but those who walk according to the Spirit follow the prudence of the Spirit. Therefore, all who walk according to the Spirit obtain life and peace. And so it is clear that those who do not walk according to the flesh, but according to the Spirit, are freed from the law of sin and death. First, therefore, he states the minor premise of the first syllogism, saying, "for they who are according to the flesh," that is, who obey the flesh as though subject to it, "such men serve not the Lord but their own belly" (Rom 16:18); "they savor the things of the flesh"—as if to say: they have the wisdom of the flesh. For to savor the things of the flesh is to approve and judge as good that which is according to the flesh: "you savor not the things of God but of men" (Matt 16:23); "they are skilled in doing evil" (Jer 4:22). Second, he states the minor premise of the second syllogism, saying, "but they who are according to the spirit," i.e., who follow the Holy Spirit and are led according to him, in accord with Galatians, "if you are led by the Spirit, you are not under the law" (Gal 5:18), "mind the things that are of the spirit," i.e., have a right sense in spiritual matters: "think concerning the Lord with uprightness" (Wis 1:1). The reason for these facts, as the Philosopher says in Ethics III, is that as a person is, so the end seems to him. Hence a person whose soul is invested with a good habit or a bad habit, judges about his goal according to the demands of that habit.”

“&c. For they who are according to the flesh. That is, who live according to the false, vain, and deceitful maxims and customs of carnal men, which he also calls the prudence of the flesh: and this prudence he calls death, as leading men to eternal death. Such carnal men relish nothing else but such pleasures. But they who are and live according to the spirit, mind the things which are of the spirit, fix their hearts on the things that belong to God, and his service; and this wisdom of the spirit, in which they experience much greater pleasure, leads them to eternal life, and to eternal peace in the enjoyment of God. The false wisdom of the flesh is an enemy of God, cannot be subject to the law of God, because the maxims of the flesh, and of the world, are so opposite to those of the gospel, and to the doctrine of Christ. (Witham) — They who are subject to the flesh, by having their affections fixed on the things of the flesh, that is, carnal men, whilst they are such, cannot please God: for this prudence of the flesh makes them the enemies of God. (Estius) — If Christ, or the spirit of Christ, which he also (ver. 9.) calls the spirit of God, as being one and the same, dwell in you, and direct you, the body indeed is dead because of sin; that is, is mortal, and liable to death, the consequence of Adam’s sin; but the spirit and the soul liveth by the life of grace, by reason of justification: that is, because she hath been justified and sanctified by the merits of Christ. And the spirit of God, who raised Jesus to life, will also raise all who remain sanctified by the grace of Christ to a happy resurrection. (Witham)”

“For they that are after the flesh--that is, under the influence of the fleshly principle. do mind--give their attention to (Phi 3:19). the things of the flesh, &c.--Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.”

“Paul says this because whoever obeys the temptation which comes through the flesh knows what the things of the flesh are.… Those who live according to the Spirit are those who have stomped on the lusts of the flesh by attacking sin. They have put the world behind them and although they still walk in the flesh they do not struggle according to the flesh. Their glory is not from men but from God. Dwelling in these spiritual works, they know what the things of the Spirit of God are and walk in his commandments.”

“Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.”

“"To set the mind on the Spirit is life." For error, imprudence and ignorance are impassioned, self-rebellious, self-contradictory. And because of this "to set the mind on the flesh," which is imprudence, is death, because it does not know God. Therefore, "to set the mind on the Spirit is life and peace."”

“He does not speak of the nature of the flesh, or the essence of the body, but of being carnally "minded," which may be set right again, and abolished. And in saying thus, he does not ascribe to the flesh any reasoning power of its own. Far from it. But to set forth the grosser motion of the mind, and giving this a name from the inferior part, and in the same way as he often is in the habit of calling man in his entireness, and viewed as possessed of a soul, flesh. "But to be spiritually minded." Here again he speaks of the spiritual mind, in the same way as he says further on, "But He that searcheth the hearts knoweth what is the mind of the spirit"; and he points out many blessings resulting from this, both in the present life, and in that which is to come. For as the evils which being carnally minded introduces, are far outnumbered by those blessings which a spiritual mind affords. And this he points out in the words "life and peace." The one is in contraposition to the first-for death is what he says to be carnally minded is. And the other in contraposition to the following. For after mentioning peace, he goes on...”

“The mindset of the flesh he calls the coarsest way of thinking, its name being borrowed from the baser part of man. For the flesh in itself does not have its own thinking, but the mindset of the flesh is a coarse and material way of thinking, which one might call a mind that thinks about fleshly things. Likewise, the spiritual mindset is a mind that thinks about spiritual things. The latter gives birth to life, in contrast to the death that the mindset of the flesh gives birth to, and also peace, in contrast to what is spoken of further on.”

“"Flesh and blood have surely revealed this wisdom to you, not the Spirit of the Father"; for this is "the wisdom of the flesh." But hear what our physicians think of it. "The wisdom of the flesh," they say, "is death"; likewise: "The wisdom of the flesh is hostile to God" (Rom 8:6-7). Ought I to have set before you the opinion of Hippocrates or Galen, or surely from the school of Epicurus? I am a disciple of Christ; I speak to disciples of Christ: if I introduce a foreign doctrine, I myself have sinned. Epicurus and Hippocrates, the one puts forward the pleasure of the body, the other good physical condition; my Master preaches contempt for both. The life of the soul in the body, which the one with utmost zeal inquires whence to sustain, the other whence even to delight, and teaches others to inquire, the Savior counsels even to lose. For what else sounded to you from the lecture hall of Christ, when just a little while ago it was proclaimed: "He who loves his soul shall lose it"? (Jn 12:25.) "He shall lose it," he said, whether by laying it down as a martyr, or by afflicting it as a penitent. Although it is a kind of martyrdom to mortify the deeds of the flesh by the spirit; milder indeed in horror than that in which the limbs are cut by the sword, but more troublesome by reason of its duration. Do you see that by this judgment of my Master the wisdom of the flesh is condemned, through which either one flows away into the excess of pleasure, or even a good state of bodily health is desired beyond what is fitting?”

“Third, he states the major premise of the first syllogism, saying, "for the prudence of the flesh is death." To understand this, it should be noted that prudence is right reason concerning the doable, as the Philosopher says in Ethics IV. But right reason concerning things to be done presupposes one thing and does three things. For it presupposes a goal that functions as a principle in human actions, just as the speculative reason presupposes principles from which it proceeds to demonstration. But right reason concerning the doable does three things: first, it plans correctly; second, it judges correctly about plans; third, it correctly and firmly commands what was planned. Hence, for prudence of the flesh it is required that a person presuppose as his goal a pleasure of the flesh and that he plan and judge and command what leads to this end. That is why such prudence is death, i.e., the cause of eternal death: "he who sows in the flesh will from the flesh reap corruption" (Gal 6:8). Fourth, he states the major premise of the second syllogism, saying, "but the prudence of the spirit is life and peace." Now according to what has just been said, there is prudence of the spirit when someone, presupposing a spiritual good as the goal, plans and judges and commands the things that are suitably ordered to that goal. Hence such prudence is life, i.e., the cause of grace and glory: "he who sows in the spirit will from the spirit reap eternal life" (Gal 6:8); and it is peace, i.e., the cause of peace, for peace is caused by the Holy Spirit: "great peace have those who love your law" (Ps 119:165); "the fruit of the Spirit is love, joy, peace" (Gal 5:22).”

“For--a mere particle of transition here [THOLUCK], like "but" or "now." to be carnally minded--literally, "the mind" or "minding of the flesh" (Margin); that is, the pursuit of fleshly ends. is death--not only "ends in" [ALFORD, &c.], but even now "is"; carrying death into its bosom, so that such are "dead while they live" (Ti1 5:6; Eph 2:1, Eph 2:5) [PHILIPPI]. but to be spiritually minded--"the mind" or "minding of the spirit"; that is, the pursuit of spiritual objects. is life and peace--not "life" only, in contrast with the "death" that is in the other pursuit, but "peace"; it is the very element of the soul's deepest repose and true bliss.”

“The wisdom of the flesh is death because sin is serious and it is through sin that this death comes. It is called wisdom, even though it is a foolish thing, because to worldly people sins against the law of God which are conceived, whether in thought or in deed, on the basis of what is visible appear as wisdom, especially because those who sin are full of energy and cleverness. The fact that they take so much trouble over it makes them appear wise, even though there is nothing more foolish than sinning. Moreover, there is yet another wisdom of the flesh which, puffed up as it is by earthly reasoning, denies the possibility of miracles. Therefore it laughs at the virgin birth and at the resurrection of the flesh. The wisdom of the Spirit, on the other hand, is true wisdom which leads to life and peace.… Paul did not say that the flesh is hostile but rather that "the wisdom of the flesh" is. "The wisdom of the flesh" means, in the first place, any argument about the unknown which men have come up with and, in the second place, a preference for what can be seen. Both these things are hostile to God because they make the Lord of the elements and the Creator of the world equal to what he has made and assert that nothing can happen unless there is a rational cause for it. For this reason they deny that God made a virgin give birth or that he raises the bodies of the dead. They say that it is absurd that God should do anything beyond what man can understand, and therefore he did not do it.… These people are so blinded that they do not see how greatly they are insulting God, for the work which he was pleased to do in order that his praise should be proclaimed they condemn and claim is unbelievable and absurd.”

“"Because the carnal mind is enmity against God:" and this is worse than death. Then to show how it is at once death and enmity; "for it is not subject to the Law of God," he says, "neither indeed can be." But be not troubled at hearing the "neither indeed can be." For this difficulty admits of an easy solution. For what he here names "carnal mindedness" is the reasoning that is earthly, gross, and eager-hearted after the things of this life and its wicked doings. It is of this he says "neither yet can" it "be subject" to God. And what hope of salvation is there left, if it be impossible for one who is bad to become good? This is not what he says. Else how would Paul have become such as he was? how would the (penitent) thief, or Manasses, or the Ninevites, or how would David after falling have recovered himself? How would Peter after the denial have raised himself up? How could he that had lived in fornication have been enlisted among Christ's fold? How could the Galatians who had "fallen from grace" have attained their former dignity again? What he says then is not that it is impossible for a man that is wicked to become good, but that it is impossible for one who continues wicked to be subject to God. Yet for a man to be changed, and so become good, and subject to Him, is easy. For he does not say that man cannot be subject to God, but, wicked doing cannot be good. As if he had said, fornication cannot be chastity, nor vice virtue. And this it says in the Gospel also, "A corrupt tree cannot bring forth good fruit," not to bar the change from virtue to vice, but to say how incapable continuance in vice is of bringing forth good fruits. For He does not say that an evil tree cannot become a good one, but that bring forth good fruit it cannot, while it continues evil. For that it can be changed, He shows from this passage, and from another parable, when He introduces the tares as becoming wheat, on which score also He forbids their being rooted up; "Lest," He says, "ye root up also the wheat with them"; that is, that which will spring from them.”

“The flesh is not in itself hostile to God, as the Manichaeans say, but the carnal mind is. For everything which is not subject is hostile, and anyone who wants to clear himself may sometimes go beyond the limit of the old law. Paul says that this carnal wisdom can never be subject to the law of God in order to call men back from the desires of the flesh.”

“Paul explains why he said "hostile" so that no one should think that there is some nature derived from an opposing principle which God did not create and which fights against him. An enemy of God is one who does not submit to his law and who behaves this way because of the wisdom of the flesh. This means that he seeks worldly goods and is afraid of worldly evils. The normal definition of wisdom is to seek what is good and avoid what is evil. Therefore the apostle is right to describe the wisdom of the flesh as the longing for "goods" which do not remain with a man and when there is a fear for losing those things which one day will have to be left behind anyway. Wisdom of this kind cannot submit to the law of God. It must be destroyed so that the wisdom of the Spirit, which does not place its hope in worldly goods nor is afraid of worldly evils, may take its place. For the one nature of the soul has both the wisdom of the flesh when it follows lower things and the wisdom of the Spirit when it chooses higher things, just as the one nature of water freezes in the cold and melts in the heat.”

“The spiritual mind produces peace, while the carnal mind produces enmity against God. Does this mean, then, that the carnal mind takes up arms against God? No, he says; but it is said to be enmity against God because it is not subject to His law. Do not be troubled, however, upon hearing "neither indeed can be," but understand these words as you ought. The carnal mind cannot be subject to God as long as it remains such. This is the same as saying: a harlot cannot be chaste. For he did not say "will not be able" (οὐ δυνήσεται) in the future tense, but in the present (οὐ — in Theophylact — δύναται; in the Greek original — γὰρ δύναται), that is, now, while remaining carnal. Otherwise, how could the wicked have become good: Paul himself, the thief, and a countless multitude of other depraved people, if change were impossible? So too in the Gospel the Lord said, "a bad tree cannot bring forth good fruit" (Matt. 7:18), that is, as long as it remains bad. So let us not think about the carnal, but let us think about the spiritual, so that we may have peace with God, who gives us the Spirit, through Whom everything that was difficult to fulfill in the times of the law is easy for us.”

“"Flesh and blood have surely revealed this wisdom to you, not the Spirit of the Father"; for this is "the wisdom of the flesh." But hear what our physicians think of it. "The wisdom of the flesh," they say, "is death"; likewise: "The wisdom of the flesh is hostile to God" (Rom 8:6-7). Ought I to have set before you the opinion of Hippocrates or Galen, or surely from the school of Epicurus? I am a disciple of Christ; I speak to disciples of Christ: if I introduce a foreign doctrine, I myself have sinned. Epicurus and Hippocrates, the one puts forward the pleasure of the body, the other good physical condition; my Master preaches contempt for both.”

“In the preceding section, the Apostle had presupposed that the prudence of the flesh is death, and here he intends to prove this. And first, he proves it; second, he shows that the believers to whom he writes are immune to such prudence, at "but you are not." In regard to the first he does two things. First, he proves his statement about prudence of the flesh in the abstract; second, he applies what he had said about prudence of the flesh to those who follow prudence of the flesh, at "and they who are in the flesh." In regard to the first he sets out three middle terms, each of which proves the one before it. Using the first middle, he proves something stated earlier, namely, that the prudence of the flesh is death, in the following way: he that is hostile to God incurs death: "but as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me" (Luke 19:27); and this is because God is our life: "for he is your life" (Deut 30:20). And so, he that is hostile to God incurs death; but the prudence of the flesh is hostile to God. Therefore, the prudence of the flesh is the cause of death. Here it should be noted that what he earlier called the prudence of the flesh (Rom 8:6) he now calls the wisdom of the flesh, not because prudence and wisdom are absolutely the same but because wisdom in human matters is prudence: "wisdom is prudence to a man" (Prov 10:23). To understand this it should be recognized that one who knows the highest cause on which all things depend is called wise in the strict sense. But the supreme cause absolutely of all things is God. Therefore, wisdom in the strict sense is knowledge of divine things, as Augustine says in On the Trinity; "yet among the mature we do impart wisdom" (1 Cor 2:6). Now one who knows the highest cause in a particular genus is said to be wise in that genus. For example, in the art of building it is not the man who knows how to cut wood and stones but the one who conceives and plans the house who is called wise; for the entire building depends on him. Hence the Apostle says, "as a wise architect I have laid the foundation" (1 Cor 3:10). Thus, therefore, one is called wise in human matters who has a good understanding about the goal of human life and regulates the whole of human life accordingly, which pertains to prudence. And thus the wisdom of the flesh is the same as the prudence of the flesh, about which it is said: "not such as comes down from above, but is earthly, unspiritual, devilish" (Jas 3:15). This wisdom is said to be hostile to God, because it inclines a man against God's law: "running stubbornly against him with a thick-bossed shield" (Job 15:26). To prove this he uses another middle term, adding, "it is not subject to the law of God." For a person cannot hate God according to what he is in himself, since God is the very essence of goodness; but a sinner hates God inasmuch as some precept of the divine law is contrary to his will, as an adulterer hates God inasmuch as he hates the precept, "you shall not commit adultery." And so all sinners, inasmuch as they are unwilling to submit to God's law, are hostile to God: "should you love those who hate the Lord?" (2 Chr 19:2). Hence, he has satisfactorily proved that the prudence or wisdom of the flesh is hostile to God, because it is not subject to the law of God. He proves this through a third middle term, saying: "nor can it be." For the prudence of the flesh is a form of vice, as is clear from what has been said. But although a person subject to a vice can be freed from it and submit to God, as it says above, "having been set free from sin, you have become slaves of justice" (Rom 6:18), the vice itself cannot submit to God, since the vice itself is a turning away from God or from God's law; just as something black can become white, but the blackness itself can never become white: "an evil tree cannot bear good fruit" (Matt 7:18). From this it is clear that the Manicheans were not correct in using these words to support their error, for they wished by these words to show that the nature of the flesh is not from God, since it is hostile to God and cannot be subject to God. For the Apostle is not dealing here with the flesh, which is a creature of God, but of the prudence of the flesh, which is a human vice, as has been said.”

“Because the carnal mind is enmity against God--The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul. for it is not subject--"doth not submit itself." to the law of God, neither indeed can be--In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.”

“Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die." [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, "But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God."”

“Why is this? Is not the speaker himself clad in flesh? Paul does not mean that those clad in flesh are incapable of pleasing God but rather those who put no store by virtue, whose thoughts are totally carnal and who are caught up in pleasures of that kind, paying no attention to their soul, which is incorporeal and intellectual.”

“If all who are carnal cannot please God, how does Paul himself, the speaker, please God? How do Peter and the other apostles and saints, whom we cannot deny were carnal, please him?… It is because they—and we—do not live according to the flesh. We … walk about on the earth, it is true, but we are hastening on our way to heaven, for here we do not have a lasting place, but we are wayfarers and pilgrims, like all our fathers.”

“Those who have a carnal mindset cannot please God, so long as they remain such; for by "flesh" he did not mean the essence of the flesh, but a coarse, carnal life that makes the whole person fleshly. So also in the Old Testament it was said: "My Spirit shall not be disregarded by men forever, for they are flesh" (Gen. 6:3).”

“Then when he says, "and they who are in the flesh," he applies what he had said about prudence of the flesh to men whom the prudence of the flesh rules, saying: "they who are in the flesh," i.e., who follow the desires of the flesh by the prudence of the flesh, so long as they are this way "cannot please God," because: "the Lord takes pleasure in those who fear him" (Ps 147:11). Hence those who do not submit to him cannot please him, so long as they remain such. But they can cease to be in the flesh according to the manner described and then they will be pleasing to God.”

“But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." This, however does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father." If therefore, at the present time, having the earnest, we do cry, "Abba, Father," what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, "Abba, Father," what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like unto Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.”

“"For now we see as through a glass," the same apostle says, "but then face to face." Wherefore also he has added, "neither yet are ye now able, for ye are still carnal," minding the things of the flesh,-desiring, loving, feeling jealousy, wrath, envy. "For we are no more in the flesh," as some suppose. For with it [they say], having the face which is like an angel's, we shall see the promise face to face.”

“Since, however he has declared of men which are yet alive in the flesh, that they "are not in the flesh," meaning that they are not living in the works of the flesh, you ought not to subvert its form nor its substance, but only the works done in the substance (of the flesh), alienating us from the kingdom of God.”

“Is the Spirit of God somehow different from the Spirit of Christ, or are the two one and the same? As far as I can follow the logic of this passage, not to mention what the Savior says of the Holy Spirit in the Gospel, viz., that "he proceeds from the Father" and "he receives of me," to which he adds by way of explanation: "Father, everything which is mine is yours, and everything which is yours is mine; wherefore I said, that he receives of me." When, I say, I consider the logic of this unity between the Father and the Son, it seems to me that the Spirit of God and the Spirit of Christ are one and the same Spirit.We can understand this to mean that someone who is not of such a character as to deserve to have the Spirit of Christ is not recognized as belonging to him.… It may also be understood to mean that anyone who does not act in the Spirit, who is not prepared for righteousness, for truth, for the proclamation of the Word of God, for the preaching of the kingdom of heaven, for rejecting the letter of the law and for opening up its spirit, for resisting sin, for everything which will prevent him from coming to death, is not Christ's disciple.”

“You are in the Spirit because you are occupied with spiritual things. The Spirit of God dwells in those in whom his fruit is manifest, as Paul says to the Galatians: "The fruit of the Spirit is love, joy, etc." The Spirit of Christ, who loved his enemies and prayed for them, is the Spirit of humility, patience and all the virtues.”

“In Holy Writ flesh is named in one way according to nature, and in another way according to sin or corruption. For there is flesh according to nature, as where it is written, "This is now bone of my bones, and flesh of my flesh." And, "The Word was made flesh, and dwelt among us." But there is flesh according to sin, as where it is written, "My Spirit shall not always abide in those men, for that they are flesh." And as the Psalmist saith; "For He remembered that they were but flesh, a wind that passeth away, and cometh not again." Whence too Paul said to the disciples; "But ye are not in the flesh, but in the spirit." For it was not that these persons were not in the flesh, to whom he was sending letters, but for that they had subdued the motions of carnal passions, henceforth, free through the efficacy of the Spirit, they 'were not in the flesh.' Therefore in respect to what Paul says, that "flesh and blood cannot inherit the kingdom of God," he would have flesh to be understood as applied to sin, not flesh as applied to nature. Hence directly afterwards that he was speaking of flesh after sin he makes plain, by adding; "Neither doth corruption inherit incorruption." Therefore in that glory of the heavenly kingdom there will be flesh according to nature, but not flesh according to the desire of the passions; in that the sting of death being overcome, it will reign in eternal incorruptibility.”

“Furthermore, "you are not living according to the flesh," that is, you do not serve the fleshly life, but the spiritual. Why then did he not say: you do not live in sins? So that you would know that Christ not only extinguished the tyranny of sin, but also made the flesh lighter and more spiritual. Just as iron, from prolonged contact with fire, itself becomes fire, so too the flesh of those who have received the Spirit through baptism entirely becomes spiritual. "If so be" is used here not to denote doubt, but with full certainty, in place of: since (έπειδήπερ) the Spirit of God is in you, you are in the Spirit. He did not say: "if you do not have the Spirit of Christ," for such an expression is very unpleasant, but speaks indefinitely: "if anyone does not have the Spirit," he is not Christ's. And rightly so. For the Spirit is a seal. Therefore whoever does not have the seal does not belong to the Lord who is marked by this seal.”

“Then when he says, "but you are not in the flesh," he shows that those to whom he is speaking are immune from the prudence of the flesh. In regard to this he does three things. First, he describes the state of believers, saying, "but you are not in the flesh." This makes it clear that he is not speaking about the nature of the flesh. For the Romans, to whom he was speaking, were mortal men clothed in flesh. Rather, he is taking flesh for the vices of the flesh: "flesh and blood cannot inherit the kingdom of God" (1 Cor 15:50). Hence he says "you are not in the flesh," i.e., you are not in the vices of the flesh as though living according to the flesh: "living in the flesh, we do not wage war according to the flesh" (2 Cor 10:3). "But in the Spirit," i.e., you follow the Spirit: "I was in the Spirit on the Lord's day" (Rev 1:10). Second, he appends a condition, saying, "if the Spirit of God dwells in you," namely, through love: "you are God's temple, and God's Spirit dwells in you" (1 Cor 3:16). He appends this condition because, even though they received the Holy Spirit in baptism, they might through a later sin have lost the Holy Spirit. Concerning this it is said that "he will not abide when iniquity comes in" (Wis 1:5). Third, he shows that this condition should be found in them, saying, "but if any man has not the Spirit of Christ, he is not his." For just as that is not a bodily member which is not enlivened by the body's spirit, so he is not Christ's member who does not have the Spirit of Christ: "by this we know that we abide in him, because he has given us of his own Spirit" (1 John 4:13). It should be noted that the Spirit of Christ and of God the Father is the same; but he is called the Spirit of God the Father inasmuch as he proceeds from the Father, and the Spirit of Christ inasmuch as he proceeds from the Son. Hence the Lord always ascribes him to both, as in John, "but the Counselor, the Holy Spirit, whom the Father will send in my name" (John 14:26) and again: "when the Counselor comes whom I will send to you from the Father" (John 15:26).”

“But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you--This does not mean, "if the disposition or mind of God dwell in you"; but "if the Holy Ghost dwell in you" (see Co1 6:11, Co1 6:19; Co1 3:16, &c.). (It thus appears that to be "in the spirit" means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as the evidence that we are "in the spirit"). Now--"But." if any man have not the Spirit of Christ--Again, this does not mean "the disposition or mind of Christ," but the Holy Ghost; here called "the Spirit of Christ," just as He is called "the Spirit of life in Christ Jesus" (see on Rom 8:2). It is as "the Spirit of Christ" that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him (Mat 3:16; Joh 3:34). Now if any man's heart be void, not of such dispositions, but of the blessed Author of them, "the Spirit of Christ." he is none of his--even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!”

“Those who are said to be in the Spirit are not in the flesh if they agree with the apostle John and do not love the world. … Paul speaks somewhat ambiguously because those who have been inducted into the law do not yet have a perfect faith, although Paul saw a hope of perfection in them. For this reason he sometimes speaks to them as if they are perfect and sometimes as if they are yet to become perfect. This is why sometimes he praises them and sometimes he warns them, so that if they maintain the law of nature according to what has been said above they will be said to be in the Spirit, because the Spirit of God cannot dwell in anyone who follows carnal things.Here Paul says that the Spirit of God is the Spirit of Christ, for everything which belongs to the Father belongs to the Son as well. Therefore he says that whoever is subject to the abovementioned sins does not belong to Christ. Such a person does not have the Spirit of God, even if he has accepted that Christ is God's Son. For the Holy Spirit abandons people for one of two reasons, either because they think carnally or because they act carnally. Therefore he exhorts them to good behavior by the things which he commands.”

“For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them. For in those that are such there is not "the mind of the flesh." In those who are truly believers, and "in whom the Spirit of Christ dwells" [Romans 8:9] — in them "the mind of the flesh" cannot be: which is fornication, uncleanness, wantonness; idolatry, sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insolence of speech; malice, inventing of evil, falsehood; talkativeness, babbling; threatenings, gnashing of teeth, readiness to accuse, jarring, disdainings, blows; perversions of the right, laxness in judgment; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice, eagerness for victory; hatred, anger, envy, perfidy, retaliation; debauchery, gluttony, "overreaching (which is idolatry)," [Colossians 3:5] "the love of money (which is the root of all evils);" [1 Timothy 6:10] love of display, vainglory, love of rule, assumption, pride (which is called death, and which "God fights against").”

“Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you."”

“In addition to this he makes the point still clearer by saying emphatically, "The body is dead because of sin," indicating that if it is not the temple, it is still the tomb of the soul. For when it is dedicated to God, he adds, "the spirit of him who raised Jesus from the dead dwells in you, who shall also make alive your mortal bodies through his Spirit dwelling in you."”

“Likewise, if "the body indeed is dead because of sin" (from which statement we see that not the death of the soul is meant, but that of the body), "but the spirit is life because of righteousness," it follows that this life accrues to that which incurred death because of sin, that is, as we have just seen, the body.”

“Again, what is good he applies to them, and the distressing part was short and parenthetic. And that which is an object of desire, is on either side of it, and put at length too, so as to throw the other into shade. Now this he says, not as affirming that the Spirit is Christ, far from it, but to show that he who hath the Spirit not only is called Christ's, but even hath Christ Himself. For it cannot but be that where the Spirit is, there Christ is also. For wheresoever one Person of the Trinity is, there the whole Trinity is present. For It is undivided in Itself, and hath a most entire Oneness. What then, it may be said, will happen, if Christ be in us? "The body is dead because of sin; but the Spirit is life because of righteousness." You see the great evils that come of not having the Holy Spirit; death, enmity against God, inability to satisfy His laws, not being Christ's as we should be, the want of His indwelling. Consider now also what great blessings come of having the Spirit. Being Christ's, having Christ himself, vying with the Angels (for this is what mortifying the flesh is), and living an immortal life, holding henceforward the earnests of the Resurrection, running with ease the race of virtue. For he does not say so little as that the body is henceforth inactive for sin, but that it is even dead, so magnifying the ease of the race. For such an one without troubles and labors gains the crown. Then afterward for this reason he adds also, "to sin," that you may see that it is the viciousness, not the essence of the body, that He hath abolished at once. For if the latter had been done, many things even of a kind to be beneficial to the soul would have been abolished also. This however is not what he says, but while it is yet alive and abiding, he contends, it is dead. For this is the sign of our having the Son, of the Spirit being in us, that our bodies should be in no respect different from those that lie on the bier with respect to the working of sin. But be not affrighted at hearing of mortifying. For in it you have what is really life, with no death to succeed it: and such is that of the Spirit. It yieldeth not to death any more, but weareth out death and consumeth it, and that which it receiveth, it keepeth it immortal. And this is why after saying "the body is dead," he does not say, "but the Spirit `liveth,'" but, "is life," to point out that He (the Spirit) had the power of giving this to others also. Then again to brace up his hearer, he tells him the cause of the Life, and the proof of it. Now this is righteousness; for where there is no sin, death is not to be seen either; but where death is not to be seen, life is indissoluble.”

“Paul makes something which was doubtful clear and demonstrates that he is not attacking the flesh but sin. For he decreed that the body was dead to sin, i.e., that it should not sin. But here he calls the soul spirit, because it has already become spiritual. He commands it to follow after righteousness, whose fruit is the hope of eternal life.”

“Again he comforts the listeners when he says, "but if Christ is in you." Some understood Christ here to mean the Spirit; but this is incorrect. The Apostle gives us to understand that he who has the Spirit has Christ Himself within him; for where one of the Persons of the Holy Trinity is, there also are the other Persons. What then will happen if Christ is in us? Then the body is dead with respect to sin, and the Holy Spirit in you is life, that is, He not only lives Himself, but can also impart life to others. And the Spirit is life "for righteousness," that is, because we have been justified by God and this righteousness or justification is preserved in us, and when it is preserved, there will be no sin, and when there is no sin, there is no death either, and what remains at last is life everywhere—both in the present age, when one begins to live according to God (for that life is called life in the proper sense when we are dead to sin), and in the age to come, where life is unending.”

“Then when he says, "but if Christ," he shows that through the grace of Christ or through the Holy Spirit we are freed from punishment. And first, he shows that we are freed by the Holy Spirit in the future from bodily death; second, that in the meantime the Holy Spirit helps us against the infirmities of the present life, at "likewise, the Spirit" (Rom 8:26). Concerning the first he does three things. First, he sets out what he intends; second, he draws a corollary from this, at "therefore, brethren"; third, he proves his proposition, at "for whosoever are led" (Rom 8:14). In regard to the first it should be recalled that above he mentioned the Spirit of God and the Spirit of Christ, although it is one and the same Spirit. First, therefore, he shows what we obtain from the Spirit inasmuch as he is the Spirit of Christ; second, inasmuch as he is the Spirit of God the Father, at "and if the Spirit of him." He says, therefore: we have said that if one does not have the Spirit of Christ, he does not belong to him; hence, since you belong to Christ, you have the Spirit of Christ and Christ himself dwelling in you through faith: "that Christ may dwell in your hearts through faith" (Eph 3:17). But if Christ is thus in you, you should be conformed to Christ. Now Christ so came into the world that as far as the Spirit was concerned, he was full of grace and truth, but as for the body, he had the likeness of sinful flesh, as was stated above. Hence this should also be in you, that your body indeed, because of sin which still remains in your flesh, is dead, i.e., subject to the necessity of death: "in whatsoever day you eat it, you shall die the death" (Gen 2:17), i.e., you will be subject to the necessity of death; but the spirit lives, being recalled from sin: "be renewed in the spirit of your minds" (Eph 4:23); it lives with the life of grace because of justification, through which it is justified by God: "the life I now live in the flesh I live by faith in the Son of God" (Gal 2:20); "the just man lives by faith" (Rom 1:17).”

“And if Christ be in you--by His indwelling Spirit in virtue of which we have one life with him. the body--"the body indeed." is dead because of--"by reason of" sin; but the spirit is life because--or, "by reason" of righteousness--The word "indeed," which the original requires, is of the nature of a concession--"I grant you that the body is dead . . . and so far redemption is incomplete, but," &c.; that is, "If Christ be in you by His indwelling Spirit, though your 'bodies' have to pass through the stage of 'death' in consequence of the first Adam's 'sin,' your spirit is instinct with new and undying 'life,' brought in by the 'righteousness' of the second Adam" [THOLUCK, MEYER, and ALFORD in part, but only HODGE entirely].”

“Paul asserts that the bodies of those whom the Holy Spirit has abandoned because of sin are dead, nor does the feeling of their murder touch him, i.e., the Spirit. For the Spirit of God cannot sin. He is given for righteousness in order to make people righteous by his assistance.If a believer returns to the life of the flesh, the Holy Spirit will leave him and he will die in his unrighteousness. In saying "the body" Paul means that the whole person will die because of sin.”

“"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."”

“He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares: ] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all: ] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.”

“Concerning this (Logos) they have a great question amongst them-an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down-that is, the Logos of the mother above, (I mean Sophia)-and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: "He who raised Christ from the dead will also quicken your mortal and natural bodies." For loam has come under a curse; "for," says he, "dust thou art, and unto dust shalt thou return." The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit-that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned.”

“If the Spirit of Christ dwells in you, it seems essential that his dwelling place (i.e., your body) will be given back to him and his temple restored.This is how you can know whether you have the Spirit of Christ or not. Christ is wisdom, so if you are wise according to Christ and know what is his, then by this wisdom you have the Spirit of Christ. Likewise, Christ is righteousness; therefore, if you have the righteousness of Christ, by that righteousness you have the Spirit of Christ. Christ is peace; if you have Christ's peace in you, then through the Spirit of peace you have the Spirit of Christ. So it goes with love, with sanctification and with all that belongs to Christ. The one who has these things may be confident of having the Spirit of Christ in him and can hope that his mortal body will be restored to life on account of the Spirit of Christ dwelling in him.”

“Having already mentioned the Spirit of Christ, Paul refers to him once more, calling him "the Spirit of him who raised Jesus from the dead." By saying that the Spirit of Christ is also the Spirit of the Father, Paul teaches clearly that the Spirit of the Son partakes of the Father's divinity and that their power is one, because they share the same essence as the Father.”

“Again, he touches the point of the Resurrection, since this was the most encouraging hope to the hearer, and gave him a security from what had happened unto Christ. Now be not thou afraid because thou art compassed about with a dead body. Let it have the Spirit, and it shall assuredly rise again. What then, shall the bodies which have not the Spirit not rise? How then must "all stand before the judgment-seat of Christ?" or how will the account of hell be trustworthy? For if they that have not the Spirit rise not, there will not be a hell at all. What then is it which is said? All shall rise, yet not all to life, but some to punishment and some to life. This is why he did not say, shall raise up, but shall quicken. And this is a greater thing than resurrection, and is given to the just only. And the cause of this honor he adds in the words, "By His Spirit that dwelleth in you." And so if while here thou drive away the grace of the Spirit, and do not depart with it still safe, thou wilt assuredly perish, though thou dost rise again. For as He will not endure then, if he see His Spirit shining in thee, to give thee up to punishment, so neither will He allow them, if He see It quenched, to bring thee into the Bride-chamber, even as He admitted not those virgins. Suffer not thy body then to live in this world, that it may live then! Make it die, that it die not. For if it keep living, it will not live: but if it die, then shall it live. And this is the case with resurrection in general. For it must die first and be buried, and then become immortal. But this has been done in the Font. It has therefore had first its crucifixion and burial, and then been raised. This has also happened with the Lord's Body. For that also was crucified and buried and rose again. This then let us too be doing: let us keep continually mortifying it in its works. I do not mean in its substance-far be it from me-but in its inclinations towards evil doings. For this is a life too, or rather this only is life, undergoing nothing that is common to man, nor being a slave to pleasures.”

“Paul now explains the fourth of the four states which we mentioned above. But this state is not attained in this life. It belongs to the hope by which we await the redemption of our body, when this corruptible matter will put on incorruption and immortality. Then there will be perfect peace, because the soul will no longer be troubled by the body, which will be revived and transformed into a heavenly substance.”

“Again he begins speaking about the resurrection and says: do not fear that you are clothed in a mortal body. You have the Spirit of God, who raised Christ from the dead. As He raised Him, so He will undoubtedly raise you also, and even give you life. Those who do not have the Spirit will also rise, but they will rise for punishment, while those who have the Spirit will rise to life. This is why the apostle did not say "will raise" the body, but "will give life" through the Spirit dwelling in you. He did not say "having dwelt," but "dwelling," remaining until the end. For, seeing His Spirit in you, God will not refuse to bring you into the bridal chamber, just as, if you do not have the Spirit, you will undoubtedly perish, even though you will rise. Therefore, put to death the body, so that the Spirit may dwell in you, and through Him life may be given to you.”

“Then when he says "and if the Spirit," he shows what we obtain from the Holy Spirit inasmuch as he is the Spirit of the Father, saying: "if the Spirit of him," namely, of God the Father, "who raised up Jesus Christ from the dead"; "but do you, O Lord, be gracious to me and raise me up" (Ps 41:10); "him God raised from the dead" (Acts 3:14). Although Christ rose by his own power, because the power of the Father and of the Son is the same, it follows that what God the Father did in Christ, he can also do in us. And this is what he says: "he who raised up Jesus Christ from the dead shall enliven also your mortal bodies." He does not say dead, but mortal, because in the resurrection there will be taken away from our bodies not only that they are dead, i.e., having the necessity of death, but also that they are mortal, i.e., capable of dying, as was Adam's body before sin. For after the resurrection our bodies will be wholly immortal: "your dead shall live, their bodies shall rise" (Isa 26:19); "after two days he will revive us" (Hos 6:2). And this "because of his Spirit dwelling in you," i.e., in virtue of the Spirit dwelling in you: "thus says the Lord God to these bones: behold I will cause breath to enter you, and you shall live" (Ezek 37:5). And this is because of his Spirit dwelling in you, i.e., on account of the dignity our bodies have from being receptacles of the Holy Spirit: "do you not know that your body is a temple of the Holy Spirit?" (1 Cor 6:19). Those indeed whose bodies were not temples of the Spirit will also rise, but their bodies will be able to suffer.”

“But--"And." if the Spirit of him that raised up Jesus from the dead dwell in you--that is, "If He dwell in you as the Spirit of the Christ-raising One," or, "in all the resurrection-power which He put forth in raising Jesus." he that raised up Christ from the dead--Observe the change of name from Jesus, as the historical Individual whom God raised from the dead, to CHRIST, the same Individual, considered as the Lord and Head of all His members, or of redeemed Humanity [ALFORD]. shall also quicken--rather, "shall quicken even" your mortal bodies by--the true reading appears to be "by reason of." his Spirit that dwelleth in you--"Your bodies indeed are not exempt from the death which sin brought in; but your spirits even now have in them an undying life, and if the Spirit of Him that raised up Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as it was, shall yet experience the same resurrection as that of their living Head, in virtue of the indwelling of same Spirit in you that quickened Him."”

“Vices and carnal sins must be trampled down, beloved brethren, and the corrupting plague of the earthly body must be trodden under foot with spiritual vigour, lest, while we are turned back again to the conversation of the old man, we be entangled in deadly snares, even as the apostle, with foresight and wholesomeness, forewarned us of this very thing, and said: "Therefore, brethren, let us not live after the flesh; for if ye live after the flesh, ye shall begin to die; but if ye, through the Spirit, mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God they are the sons of God." If we are the sons of God, if we are already beginning to be His temples, if, having received the Holy Spirit, we are living holily and spiritually, if we have raised our eyes from earth to heaven, if we have lifted our hearts, filled with God and Christ, to things above and divine, let us do nothing but what is worthy of God and Christ, even as the apostle arouses and exhorts us, saying: "If ye be risen with Christ, seek those things which are above, where Christ is sitting at the right hand of God; occupy your minds with things that are above, not with things which are upon the earth. For ye are dead, and your life is hid with Christ in God. But when Christ, who is your life, shall appear, then shall ye also appear with Him in glory." Let us, then, who in baptism have both died and been buried in respect of the carnal sins of the old man, who have risen again with Christ in the heavenly regeneration, both think upon and do the things which are Christ's, even as the same apostle again teaches and counsels, saying: "The first man is of the dust of the earth; the second man is from heaven. Such as he is from the earth, such also are they who are from the earth and such as He the heavenly is, such also are they who are heavenly. As we have borne the image of him who is of the earth, let us also bear the image of Him who is from heaven." But we cannot bear the heavenly image, unless in that condition wherein we have already begun to be, we show forth the likeness of Christ.”

“After showing how great the reward of a spiritual life is, and that it maketh Christ to dwell in us, and that it quickeneth our mortal bodies, and wingeth them to heaven, and rendereth the way of virtue easier, he next fitly introduces an exhortation to this purpose. "Therefore" we ought "not to live after the flesh." But this is not what he says, for he words it in a much more striking and powerful way, thus, "we are debtors to the Spirit." For saying, "we are debtors not to the flesh," indicates this. And this is a point he is everywhere giving proof of, that what God hath done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he saith, "Ye are bought with a price, be not ye the servants of men"; and when he writes, "Ye are not your own"; and again in another passage he calls these selfsame things to their mind, in these words, "If One died for all, then all died that they should not henceforth live unto themselves." And it is to establish this that he says here also, "We are debtors;" then since he said we are "not" debtors "to the flesh," lest you should again take him to be speaking against the nature of the flesh, he does not leave speaking, but proceeds, "to live after the flesh." For there are many things which we do owe it, as giving it food, warmth, and rest, medicine when out of health, clothing, and a thousand other attentions. To prevent your supposing then that it is this ministration he is for abrogating when he says, "We are not debtors to the flesh," he explains it by saying, "to live after the flesh." For the care that I am for abrogating is, he means, that which leadeth to sin, as I should be for its having what is healing to it. You see that it is not the essence of the body whereof we are discoursing, but the deeds of the flesh. For he does not say, "if ye through the Spirit do mortify" the essence "of the body," but "the deeds of" it, and these not all deeds, but such as are evil. And this is plain in what follows: for if ye do this, "ye shall live," he says. And how is it in the nature of things for this to be, if it was all deeds that his language applied to? for seeing and hearing and speaking and walking are deeds of the body; and if we mortify these, we shall be so far from living, that we shall have to suffer the punishment of a manslayer. What sort of deeds then does he mean us to mortify? Those which tend toward wickedness, those which go after vice, which there is no other way of mortifying save through the Spirit. For by killing yourself you may put an end to the others. And this you have no right to do. But to these you can put an end by the Spirit only. For if This be present, all the billows are laid low, and the passions cower under It, and nothing can exalt itself against us.”

“Having shown what benefit the spiritual life provides, that is, that through it Christ dwells in us and our mortal bodies are given life, he finally adds an exhortation and shows that we are debtors not to the flesh, but precisely to the Spirit. For what God poured out upon us was a matter of grace, but what is ours is a matter of obligation and is inevitably required. In explaining the expression "not according to the flesh," lest you understand it as referring to the substance of the flesh, he added: "to live according to the flesh." I forbid, he says, not every care for the flesh (for we are obligated to do many things for the flesh as well — to feed it, to warm it), but such care as leads to sin. For the one who lives according to the flesh is the one who makes the flesh the mistress of his life and the queen of his soul.”

“Then when he says, "therefore, brethren," he draws a corollary from the foregoing. And first, he sets out a conclusion; second, he gives the reason, at "for if you live." First, therefore, he says: we have said that many benefits flow to us through the Holy Spirit and that from the prudence of the flesh follows death; therefore, brethren, we are debtors, not to the flesh, but to the Holy Spirit on account of the benefits received from him, to live according to the Spirit and not according to the flesh: "if we live by the Spirit, let us also walk by the Spirit" (Gal 5:25).”

“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh--"Once we were sold under sin (Rom 7:14); but now that we have been set free from that hard master and become servants to Righteousness (Rom 6:22), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!”

“It is right and clear that we are not obliged to follow Adam, who lived according to the flesh, and who by being the first to sin left us an inheritance of sin. On the contrary, we ought rather to obey the law of Christ who, as was demonstrated above, has redeemed us spiritually from death. We are debtors to him who has washed our spirits, which had been sullied by carnal sins, in baptism, who has justified us and who has made us children of God.”

“Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die." [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, "But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God."”

“Putting to death the deeds of the body works like this: Love is a fruit of the Spirit, but hate is an act of the flesh. Therefore hate is put to death and extinguished by love. Likewise, joy is a fruit of the Spirit, but sadness is of this world, and because it brings death it is a work of the flesh. Therefore it is extinguished if the joy of the Spirit dwells in us. Peace is a fruit of the Spirit, but dissension or discord is an act of the flesh; however, it is certain that discord can be eliminated by peace. Likewise the patience of the Spirit overcomes the impatience of the flesh, goodness wipes out evil, meekness does away with ferocity, continence with intemperance, chastity with license and so on.By "death" and "life," Paul does not mean physical death and life but the death of sin and eternal life, which everyone who is mature in the Spirit and who has put to death the works of the flesh will attain. But we must also realize that this mortification of the deeds of the flesh comes through patience—not suddenly but step by step. At first they start to wilt in those who have been converted, but then, as they progress in their faith and become more dedicated, the deeds of the flesh not only wilt, they start to die out. But when they reach maturity to the point that there is no longer any trace in them of any sinful thought, word or deed, then they may be reckoned to have completely mortified the deeds of the flesh and passed from death to life.”

“It is not strange that one who puts to death the deeds of the flesh will live, since one who has the Spirit of God becomes a son of God. It is for this reason that he is a son of God, so that he may receive not the spirit of slavery but the spirit of the adoption of sons, inasmuch as the Holy Spirit bears witness with our spirit that we are sons of God.”

“That we should mortify the deeds of the flesh by the Spirit is required of us, but that we may live is offered to us.… Shall we therefore agree to say that the mortification of the flesh is not a gift of God and not confess it to be a gift of God, since we hear that it is required of us, with life offered as a reward to us if we have done it?”

“By death he means here not only the immortal punishment in gehenna; but he also calls death the life spent on earth in evil deeds. On the contrary, if by spiritual life we put to death the evil deeds of the flesh, we shall live both then — with life unending, and now — with a virtuous life. For whoever is dead to the world, that one lives. Note, however, that he did not say: you put to death the body (for that would be murder), but: "the deeds of the flesh," evidently, the sinful ones. For one must put to death not simply sight or hearing (for to see or to hear is a natural bodily function), but their use for evil.”

“Then when he says, "for if you live according to the flesh," he gives the reason for the above conclusion. And first, as to the flesh, saying, "if you live according to the flesh," namely, by following the desires of the flesh, "you will die," namely, the death of guilt in the present and the death of damnation in the future: "she who is self-indulgent is dead even while she lives" (1 Tim 5:6). Second, he gives a reason as to the spirit, saying, "but if by the spirit," i.e., through the spirit, "you mortify the deeds of the flesh," i.e., deeds which flow from the desires of the flesh, "you will live," namely, the life of grace in the present and the life of glory in the future: "put to death what is earthly in you" (Col 3:5); "those who belong to Christ Jesus have crucified their flesh with its passions and desires" (Gal 5:24).”

“For if ye live after the flesh, ye shall die--in the sense of Rom 6:21. but if ye through the Spirit do mortify the deeds of the body--(See on Rom 7:23). ye shall live--in the sense of Rom 6:22. The apostle is not satisfied with assuring them that they are under no obligations to the flesh, to hearken to its suggestions, without reminding them where it will end if they do; and he uses the word "mortify" (put to death) as a kind of play upon the word "die" just before. "If ye do not kill sin, it will kill you." But he tempers this by the bright alternative, that if they do, through the Spirit, mortify the deeds of the body, such a course will infallibly terminate in "life" everlasting. And this leads the apostle into a new line of thought, opening into his final subject, the "glory" awaiting the justified believer. Note, (1) "There can be no safety, no holiness, no happiness, to those who are out of Christ: No "safety," because all such are under the condemnation of the law (Rom 8:1); no holiness, because such only as are united to Christ have the spirit of Christ (Rom 8:9); no happiness, because to be "carnally minded is death" (Rom 8:6)" [HODGE]. (2) The sanctification of believers, as it has its whole foundation in the atoning death, so it has its living spring in the indwelling of the Spirit of Christ (Rom 8:2-4). (3) "The bent of the thoughts, affections, and pursuits, is the only decisive test of character (Rom 8:5)" [HODGE]. (4) No human refinement of the carnal mind will make it spiritual, or compensate for the absence of spirituality. "Flesh" and "spirit" are essentially and unchangeably opposed; nor can the carnal mind, as such, be brought into real subjection to the law of God (Rom 8:5-7). Hence (5) the estrangement of God and the sinner is mutual. For as the sinner's state of mind is "enmity against God" (Rom 8:7), so in this state he "cannot please God" (Rom 8:8). (6) Since the Holy Ghost is, in the same breath, called indiscriminately "the Spirit of God," "the Spirit of Christ," and "Christ" Himself (as an indwelling life in believers), the essential unity and yet Personal distinctness of the Father, the Son, and the Holy Ghost, m the one adorable Godhead must be believed, as the only consistent explanation of such language (Rom 8:9-11). (7) The consciousness of spiritual life in our renewed souls is a glorious assurance of resurrection life in the body also, in virtue of the same quickening Spirit whose inhabitation we already enjoy (Rom 8:11). (8) Whatever professions of spiritual life men may make, it remains eternally true that "if we live after the flesh we shall die," and only "if we through the Spirit do mortify the deeds of the body we shall live" (Rom 8:13, and compare Gal 6:7-8; Eph 5:6; Phi 3:18-19; Jo1 3:7-8). SECOND: The Sonship of Believers--Their Future Inheritance--The Intercession of the Spirit for Them (Rom 8:14-27).”

“Nothing is truer than this, that if we live according to Adam we shall die. For by sinning Adam was consigned to the flesh and sold himself to sin, for all sin is oriented to the flesh.… The body wants to be governed by the law of the spirit, which is why Paul shows that if we are led by the Holy Spirit the acts and desires of the flesh, which are made up by the instigation of the powers of this world, are repressed so as to be unable to act. Then we shall enjoy eternal life.”

“The Spirit of God is the same as the Spirit of Christ and the same as the Holy Spirit. But he is also called the Spirit of adoption, as the apostle makes clear in this passage. David spoke of this Spirit also when he said: "Take not thy Holy Spirit from me." There are many sons of God, as Scripture says: "You are gods, sons of the Most High, all of you," … but only one is the Son by nature, the only begotten of the Father, through whom all the rest are called sons. Likewise there are many spirits but only one who truly proceeds from God himself and who bestows on all the others the grace of his name and his sanctification.”

“If we are the sons of God, if we have already begun to be his temples, if (after receiving the Holy Spirit) we live holily and spiritually, if we have lifted up our eyes from the earth toward heaven, if we have raised our hearts, full of God and Christ, to supernal and divine things, let us do nothing which is not worthy of God and Christ, as the apostle arouses and urges us.”

“"For as many as are led by the Spirit of God, they are the sons of God." Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live by the Spirit of God, but, "as many as are led by the Spirit of God," to show that he would have Him use such power over our life as a pilot doth over a ship, or a charioteer over a pair of horses. And it is not the body only, but the soul itself too, that he is for setting under reins of this sort. For he would not have even that independent, but place its authority also under the power of the Spirit. For lest through a confidence in the Gift of the Font they should turn negligent of their conversation after it, he would say, that even supposing you receive baptism, yet if you are not minded to be "led by the Spirit" afterwards, you lose the dignity bestowed upon you, and the pre-eminence of your adoption. This is why he does not say, As many as have received the Spirit, but, "as many as are led by the Spirit," that is, as many as live up to this all their life long, "they are the sons of God." Then since this dignity was given to the Jews also, for it says, "I said ye are Gods, and all of you children of the Most High"; and again, "I have nourished and brought up children"; and so, "Israel is My first-born"; and Paul too says, "Whose is the adoption" - he next asserts the great difference between the latter and the former honor. For though the names are the same, he means, still, the things are not the same.”

“For in the Law God held the rod, in that He said, 'If any man do this or that, let him die the death.' But in His Incarnation He removed the rod, in that He shewed the paths of life by mild means. Whence it is said to Him by the Psalmist, "Set forward, go forth prosperously and rejoice, because of truth, and meekness, and righteousness." For He had no mind to be feared as God, but put it into our hearts that as a Father He should be loved; as Paul clearly delivers; "For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption of sons, whereby we cry, Abba, Father." Hence too it is fitly added here, "Then would I speak, and not fear Him." For the holy man, because he beholds the Redeemer of the world coming in meekness, does not assume fear towards a Master, but affection towards a Father. And he looks down on fear, in that through the grace of adoption he rises up to love. Hence John says; "There is no fear in love, but perfect love casteth out fear." Hence Zachariah says, "That we being delivered out of the hand of our enemies might serve Him without fear." Therefore fear had no power to raise us from the death of sin, but the infused grace of meekness erected us to the seat of life. Which is well denoted by Elisha when he raised the child of the Shunamite. He, when he sent his servant with a staff, never a whit restored life to the dead child; but upon coming in his own person, and spreading himself upon the dead body, and contracting himself to its limbs, and walking to and fro, and breathing several times into the mouth of the dead body, he forthwith quickened it to the light of new life through the ministering of compassion. For God, the Creator of mankind, as it were grieved for His dead son, when He beheld us with compassion killed by the sting of iniquity. And whereas He put forth the terror of the Law by Moses, He as it were sent the rod by the servant. But the servant could not raise the dead body with the staff; because, as Paul bears witness, "The Law made nothing perfect." But when He came in His own Person, and spread Himself in humility upon the dead body, He contracted Himself to match the limbs of the dead body to Himself. "Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and found in fashion as a man." He 'walks to and fro' also, in that He calls Judaea nigh at hand, and the Gentiles afar off. He breathes upon the dead body several times, in that by the publishing of the Divine gift, He bestows the Spirit of sevenfold grace upon those that lie prostrate in the death of sin. And afterwards it is raised up alive, in that the child, whom the rod of terror could not raise up, has been brought back to life by the Spirit of love.”

“Above he gave such a promise: you shall live if you put to death wicked deeds. Now he offers a most important crown and a greater reward, namely adoption by God. He did not say: all who live by the Spirit, but all who are led by the Spirit, that is, who are governed as by a charioteer, making the Spirit master over soul and flesh. Although you received baptism and became through baptism a son of God, yet if you are not led by the Spirit, you will lose the gift. For although we all received the Spirit in the bath of regeneration, to be led by Him throughout all of life is required of us as our own task. Therefore he did not say: those who received the Spirit are sons of God, but he says: those who are led by the Spirit of God.”

“After stating that the life of glory, which will exclude all mortality from our bodies, will be given to us through the Holy Spirit, the Apostle now proves this. First, he shows that this glorious life is given by the Holy Spirit; second, why it is deferred, at "yet so, if we suffer with him." In regard to the first he presents this argument: all who are sons of God obtain the inheritance of a glorious life; but those who are ruled by the Holy Spirit are sons of God. Therefore, all who are ruled by the Holy Spirit obtain the inheritance of a glorious life. First, therefore, he posits the minor premise of this proof; second, the major, at "and if sons, heirs also." In regard to the first he does two things. First, he states his proposition; second, he proves it, at "for you have not received." In regard to the first there are two things to consider. First, how some are led by the Spirit of God. This can be understood in the following way: "for whosoever are led by the Spirit of God," i.e., ruled as by a leader and director, which the Spirit does in us, inasmuch as he enlightens us inwardly about what we ought to do: "let your good spirit lead me" (Ps 143:10). But because one who is led does not act on his own, whereas the spiritual man is not only instructed by the Holy Spirit regarding what he ought to do, but his heart is also moved by the Holy Spirit, it is necessary to get a better understanding of what is meant by "whosoever are led by the Spirit of God." For those are led who are moved by a higher instinct. Hence we say that animals do not act but are led, because they are moved to perform their actions by nature and not from their own impulse. Similarly, the spiritual man is inclined to do something not as though by a movement of his own will chiefly, but by the prompting of the Holy Spirit, as it says in Isaiah: "he will come like a rushing stream, which the wind of the Lord drives" (Isa 59:19); and in Luke: "Jesus was led by the Spirit into the wilderness" (Luke 4:1). However, this does not mean that spiritual men do not act through will and free choice, because the Holy Spirit causes the very movement of the will and of free choice in them, as it says in Philippians: "God is at work in you both to will and to work" (Phil 2:13). Second, we must consider how those who are led by the Spirit of God are the sons of God. This is clarified by a likeness to natural children, who are produced by the natural seed coming from the father. But the spiritual seed proceeding from the Father is the Holy Spirit. Therefore, through this seed some men are born as sons of God: "no one born of God commits sin, because the seed of God abides in him" (1 John 3:9).”

“&c. They are the sons of God, by this new grace of adoption, by which also they call God, Abba; that is to say, Father, whereas under the former law of Moses, God rather governed his people by fear; they were his servants, we are his sons; and if sons, also the heirs of God, with the promise of an eternal inheritance in his kingdom, provided we suffer for Christ’s sake, as he suffered for us. And surely the short sufferings in this world have no proportion, nor can be put in balance with the future endless glory, which is promised and prepared for us in heaven. (Witham) — Abba is a Syriac word, which signifies my father. This is properly the word of free and noble children; for amongst the Hebrews, the children of slaves were not allowed to call their fathers Abba, nor their mothers Imma. This kind of expression was very rarely used under the old law. The Hebrews called the Almighty their Lord, their God, their Salvation, their King, their Protector, their Glory, &c. but seldom their father, scarcely ever, except in the case of Solomon, who was a particular figure of the Messias, the true Son of God. On this account God said to him: “He shall call me Father and God; and I will be to him a Father, and will treat as my first-born.” But it is the property of the Christian to call the Almighty his Father with confidence indeed, yet tempered with a filial awe; remembering at the same time that he is his judge. (Calmet) — Mat. Polus says that not any one of the just dared to call God, my Father, before the coming of Christ, as this favour was reserved for the time of the gospel. (In this location.) (Haydock) — St. Chrysostom[1] takes notice, that God was also called the Father of the Israelites, and they his children, in the Old Testament, when God rather governed his people by fear of punishments, and promises of temporal blessings, but not in that particular manner as in the new law. (Witham) — The Spirit himself, &c. By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God’s favour; by which they are much strengthened in the hope of their justification and salvation; but yet not so as to pretend to an absolute assurance, which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. (Philippians ii. 12.) And that he who thinketh himself to stand, must take heed lest he fall. (1 Corinthians x. 12.) See also Romans xi. 20, 21, 22. (Challoner) — He hath given to us, says St. John, (chap. i. 12.) the power, or dignity, of being the sons of God. Christ taught us to pray, and to begin our prayers with our Father, &c. (Matthew vi. 9.) (Witham)”

“For as many as are led by the Spirit of God, they are the sons of God, they, &c.--"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."”

“As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for "blessed are the pure in heart: for they shall see God"); neither shall we look for another Christ and Son of God, but Him who [was born] of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: "And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation;" and Peter says in his Epistle: "Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;" neither do we receive another Holy Spirit, besides Him who is with us, and who cries, "Abba, Father;" and we shall make increase in the very same things [as now], and shall make progress, so that no longer through a glass, or by means of enigmas, but face to face, we shall enjoy the gifts of God;-so also now, receiving more than the temple, and more than Solomon, that is, the advent of the Son of God, we have not been taught another God besides the Framer and the Maker of all, who has been pointed out to us from the beginning; nor another Christ, the Son of God, besides Him who was foretold by the prophets.”

“It is certain that whoever will become a son of God by the Spirit of adoption will first become a servant of God by the spirit of slavery. For the beginning of service to God is to be filled with the spirit of fear when still a little child [= new convert], since "the fear of the Lord is the beginning of wisdom." … As long as we remain children in the inner man we hold the Spirit in fear, until we reach the point at which we can rightfully receive the Spirit of adoption as sons and become like the Son and Lord of all. For Paul says: "Everything is yours," and God has given us everything together with Christ. This is why Paul says that, after we have died together with Christ and after his Spirit comes into us, we no longer receive the spirit of slavery in fear (that is, we do not return to the state of children, and we have completed the first stages of faith), but rather like perfect people we have received the Spirit of adoption, in whom we cry: "Abba! Father!"”

“Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' (Romans 8:15). But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' [John 14:23]. Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"”

“"For ye have not received the spirit of bondage again to fear." Then not staying to mention that which stands in contradistinction to bondage, that is, the spirit of freedom, he has named what is far greater, that of adoption, through which he at the same time brings in the other, saying, "But ye have received the Spirit of adoption." But this is plain. But what the spirit of bondage may be, is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he giveth this name to, for spiritual it was, and so he called the Law spiritual also, and the water from the Rock, and the Manna. "For they did eat," he says, "of the same spiritual meat, and all drank of the same spiritual drink." And to the Rock he gives this name, when he says, "For they drank of that spiritual Rock which followed them." Now it is because all the rites then wrought were above nature that he calls them spiritual, and not because those who then partook of them received the Spirit. And in what sense were those letters; letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed forthwith, being at once proportionate, and like a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience getteth purged out. For He does not say, "Thou shalt do no murder," only, but even thou shalt not be angry: so too, it is not, "Thou shalt not commit adultery," but thou shalt not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards Himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither doth he promise a land flowing with milk and honey, but maketh us joint-heir with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And with them He discoursed through the intervention of others, with us by Himself. And all that they did was through the impulse of fear, but the spiritual act through a coveting and a vehement desire. And they show by the fact of their overstepping the commandments. They, as hirelings and obstinate persons, so never left murmuring: but these do all for the pleasing of the Father. So too they blasphemed when they had benefits done them: but we are thankful at being jeoparded. And if there be need of punishing both of us upon our sinning, even in this case the difference is great. For it is not on being stoned and branded and maimed by the priests, as they were, that we are brought round. But it is enough for us to be cast out from our Father's table, and to be out of sight for certain days. And with the Jews the honor of adoption was one of name only, but here the reality followed also, the cleansing of Baptism, the giving of the Spirit, the furnishing of the other blessings. And there are several other points besides, which go to show our high birth and their low condition. After intimating all these then by speaking of the Spirit, and fear, and the adoption, he gives a fresh proof again of having the Spirit of adoption. Now what is this? That "we cry, Abba, Father." And how great this is, the initiated know, being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Dost thou not hear Moses, when he says, "Thou desertedst the God that begot thee?" Dost thou not hear Malachi reproaching them, and saying, that "one God formed you," and there is "one Father of you all?" Still, if these words and others besides are used, we do not find them anywhere calling God by the name, or praying in this language. But we all, priests and laymen, rulers and ruled, are ordered to pray herein. And this is the first language we give utterance to, after those marvellous throes, and that strange and unusual mode of labor. If in any other instances they so called Him, that was only of their own mind. But those in the state of grace do it through being moved by the in-working of the Spirit.”

“The Jews received a spirit which constrained them into service by means of fear. For it is the nature of slaves to fear and of sons to love, as it is written: "The slave shall fear his master, and the son shall love his father." Those who were not willing to work out of the desire of love are compelled by the constraint of fear, but let us perform all things willingly so that we may show that we are sons. He who calls to his father declares himself a son. He ought therefore to resemble his father in character, lest he incur a greater penalty for having assumed the name of his father in vain.”

“The dispensations of the two Testaments are clearly different. The Old Testament is one of fear; the New Testament is one of love. But, you may ask, what is this spirit of slavery? If the spirit of our adoption as sons is the Holy Spirit, then the spirit of slavery to fear is the one which has the power of death. It is because of this fear that those who lived under the law and not under grace were condemned to slavery for their entire lives. Nor is it surprising that those who went after worldly goods received the spirit of slavery by divine providence … for this spirit of slavery has nobody in its power unless he has been handed over by the command of divine providence, since God's righteousness gives every man his due.”

“"Fear God", and "Love the Lord thy God"; these two commands were ordained in the law which was given to the people, so that whosoever became exalted above the command of fear might find before him the command of love, which is perfected therefrom. For this reason Paul also, when he was shewing the difference between us and them, said concerning the discipleship of Christ, "For ye have not received the spirit of servitude again unto fear"----that is to say, ye have not been called to be slaves, that fear might be born to you out of servitude----"but ye have been invited to adoption", which is perfected in love in all good things.”

“The Apostle said that those who are led by the Spirit of God are sons of God; but since the Jews also claimed divine adoption for themselves: "I have nourished and brought up children" (Isa. 1:2); and again: "Israel is My son, My firstborn" (Exod. 4:22), he shows what difference exists between our sonship and the sonship of the Jews. The Jews, he says, received the spirit of bondage; so he calls the letter of the law: for although it was given by the Spirit, it is more fitting for slaves. Hence the bodily punishments following upon deeds, and stonings, and burnings, and threats: "the sword," he says, "shall devour you" (Isa. 1:20). Hence also, again, earthly rewards, and promises of earthly goods, and a multitude of trivial commandments fitting for slaves. Therefore, although the Jews were called sons, they were slaves. But we are called sons, as noble and free. For us there are heavenly rewards and the Kingdom of heaven; and our punishment does not consist in stoning and the rest to which the priests subjected the Jews: for us it is sufficient merely to exclude the guilty one from the mystical table, as one would a son. And our commandments are divine and fitting for the noble, for example: do not look at a woman with an impure eye, do not swear, leave your possessions; and they are fulfilled not out of fear of punishment, but from inner disposition, which he proves by the fact that among us many advance beyond what is prescribed in many commandments. Moreover, the Jews did not have the Spirit, but we have His abundant grace. He used a Hebrew word; for this is how the genuine sons of the Father properly address Him. How so, you ask? Did not the Jews also call God Father? It is said: "You forgot the Rock who begot you" (Deut. 32:18). In another place: "Has not one God created us?" (Mal. 2:10). Again: "Have we not all one Father?" (Mal. 2:10). But although this was said concerning the Jews, not a single Jew was found who called God Father in prayer, as all of us now call Him after baptism. Moreover, if the Jews ever called God Father, it was from their own mind; but believers call Him so being moved by the power of the Spirit. Just as we recognize the spirit of prophecy from the fact that the one who has received it foretells the future, so too the spirit of adoption is recognized from the fact that the one who has received it calls God Father, being moved to do so by the Spirit. For this too is one of the gifts of the Spirit, as Paul himself also suggests.”

“Then he proves that men who receive the Holy Spirit are sons of God, when he says "for you have not received"; and this in three ways. First, by distinguishing the gifts of the Holy Spirit; second, by our own testimony, at "whereby we cry"; third, by the testimony of the Spirit, at "for the Spirit himself." In regard to the first it should be noted that the Holy Spirit produces two effects in us: one is fear: "his delight shall be in the fear of the Lord" (Isa 11:3); the other is love: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). But fear makes slaves; love does not. To realize this it is necessary to consider that fear bears on two things, namely, the evil from which someone flees through fear, and whatever seems to be the source of that evil. For a person is said to fear being killed and the king who has the power to kill. But sometimes it happens that the evil from which someone recoils is contrary to a bodily or temporal good which a person sometimes loves inordinately and recoils from having it injured or destroyed by a mere man. This is human or worldly fear and is not from the Holy Spirit. Indeed, the Lord forbids such fear: "do not fear those who kill the body" (Matt 10:28). There is a second type of fear which recoils from an evil contrary to created nature, namely, the evil of being punished, and shrinks from having this evil inflicted by a spiritual cause, namely, by God. Such fear is praiseworthy in at least one respect, namely, that it fears God: "oh that they had such a mind as this always, to fear me and to keep all my commandments" (Deut 5:29). In this respect it is from the Holy Spirit. But insofar as such fear does not recoil from an evil opposed to one's spiritual good, namely, sin, but only punishment, it is not praiseworthy. It has this shortcoming not from the Holy Spirit but from man's guilt; just as deformed faith, inasmuch as it is faith, is from the Holy Spirit, but not its deformity. Hence, even if a person does something good under the influence of such fear, he does not act well, because he does not act spontaneously but compelled by fear of punishment—and this is characteristic of slaves. Therefore, this fear is properly called servile, because it makes a man act as a slave does. There is a third type of fear which recoils from evil opposed to a spiritual good, namely, from sin or separation from God, which a person fears to incur from the just vengeance of God. Thus it bears on spiritual goods, but with an eye on punishment. This is called initial fear, because it is usually found in men at the beginning of their conversion. For it fears punishment due to past sins and it fears separation from God through sin because of grace infused with charity. This is the fear mentioned in the Psalm: "the fear of the Lord is the beginning of wisdom" (Ps 111:10). The fourth type of fear has its eye entirely on spiritual things, because it fears nothing except separation from God. This is holy fear: "the fear of the Lord is holy, enduring forever and ever" (Ps 19:10). But just as initial fear is caused by imperfect love, so this fear is caused by perfect love: "perfect love casts out fear" (1 John 4:18). Therefore, initial fear and chaste fear are not distinguished against charity's love, which is the cause of both, but the fear of punishment is; because just as this fear produces slavery, so charity's love produces the freedom of sons. For it makes a man act voluntarily for the honor of God—which is characteristic of sons. Now the old law was given in fear, which was signified by the thunder and things of that sort which occurred when it was given, as it says in Exodus 19:16 et seq. And therefore it says in Hebrews: "so terrifying was the sight that Moses said: I tremble with fear" (Heb 12:21). So the old law, which induced men to obey God's commandments by inflicting punishments, was given in a spirit of slavery; hence it says in Galatians: "one is from Mount Sinai, bearing children for slavery" (Gal 4:24). Therefore, he says here: it was correct to say that whosoever are led by the Spirit of God, they are the sons of God. For you have not received the spirit of slavery again, in the new law as was in the old law, in fear, namely, of punishments, which fear the Holy Spirit was causing; but you have received the spirit, namely, of charity, which is of adoption of sons, by which we are adopted as children of God: "that we might receive adoption as sons" (Gal 4:5). This does not mean that there is one spirit and another spirit, but that it is the same Spirit, who in some produces servile fear, as imperfect, and in others, produces love, as a certain perfection. Then he manifests the same thing by our confession, when he says "in whom we cry." For we confess that we have God as our Father, when we follow the Lord's instruction to pray: "our Father, who art in heaven" (Matt 6:9). And since it is suitable not only for the Jews but also for gentiles to say this, he uses two words to signify Father, namely, Abba, which is Hebrew, and Pater, which can be Latin or Greek. Even the Lord himself says: "Father, all things are possible to you" (Mark 14:36); "you will call me, my Father" (Jer 3:19). We say this not so much with the sound of our voice as with the intention of our heart, an intention so strong that it is called a cry, as with Moses to whom it was said: "why do you cry to me?" (Exod 14:15), namely, with the intention of your heart. But the great strength of this intention comes from the feeling of filial fear which he produces in us. Therefore, he says "in whom," namely, in the Holy Spirit, "we cry: Abba, Father." Hence it says in Isaiah that the seraphim, burning with the fire of the Holy Spirit, "cried one to another: holy, holy, holy" (Isa 6:3).”

“For, &c.--"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage." again--gendering. to fear--as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit." but ye have received--"ye received." the spirit of adoption, whereby--rather, "wherein." we cry, Abba, Father--The word "cry" is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In Gal 4:6 this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts. Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare Mat 10:19-20; and see on Rom 8:4). "Abba" is the Syro-Chaldaic word for "Father"; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden (Mar 14:36). He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.”

“Paul says this because once we have received the Holy Spirit we are delivered from all fear of evil deeds, so that we might no longer act in such a way as to be afraid once more. Beforehand we were under fear, because once the law was given everyone was considered guilty. Paul called the law "the spirit of fear" because it made people afraid on account of their sins. But the law of faith, which is what is meant by "the Spirit of sonship," is a law of assurance, because it has delivered us from fear by pardoning our sins and thus giving us assurance.Set free by the grace of God from fear, we have received the Spirit of sonship so that, considering what we were and what we have become by the gift of God, we might govern our life with great care lest the name of God the Father be disgraced by us and we incur all the things we have escaped from.… We have received such grace that we can dare to say to God: "Abba! Father!" For this reason, Paul warns us not to let our trust degenerate into pride. For if our behavior does not correspond to our voice when we cry, "Abba! Father!" we insult God by calling him Father. Indeed, God in his goodness has indulged us with what is beyond our natural capacity.”

“The Spirit of adoption … bears witness and assures our spirits that we are children of God after we have passed from the spirit of slavery and come under the Spirit of adoption, when all fear has departed. We no longer act out of fear of punishment but do everything out of love for the Father. It is right too that the Spirit of God should be said to bear witness with our spirits and not with our souls, because the spirit is our better part.”

“Cyprian to the people abiding at Thibaris, greeting. I had indeed thought, beloved brethren, and prayerfully desired-if the state of things and the condition of the times permitted, in conformity with what you frequently desired-myself to come to you; and being present with you, then to strengthen the brotherhood with such moderate powers of exhortation as I possess. But since I am detained by such urgent affairs, that I have not the power to travel far from this place, and to be long absent from the people over whom by divine mercy I am placed, I have written in the meantime this letter, to be to you in my stead. For as, by the condescension of the Lord instructing me, I am very often instigated and warned, I ought to bring unto your conscience also the anxiety of my warning. For you ought to know and to believe, and hold it for certain, that the day of affliction has begun to hang over our heads, and the end of the world and the time of Antichrist to draw near, so that we must all stand prepared for the battle; nor consider anything but the glory of life eternal, and the crown of the confession of the Lord; and not regard those things which are coming as being such as were those which have passed away. A severer and a fiercer fight is now threatening, for which the soldiers of Christ ought to prepare themselves with uncorrupted faith and robust courage, considering that they drink the cup of Christ's blood daily, for the reason that they themselves also may be able to shed their blood for Christ. For this is to wish to be found with Christ, to imitate that which Christ both taught and did, according to the Apostle John, who said, "He that saith he abideth in Christ, ought himself also so to walk even as He walked." Moreover, the blessed Apostle Paul exhorts and teaches, saying, "We are God's children; but if children, then heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may also be glorified together."”

“"The Spirit Itself beareth witness with our spirit, that we are the children of God." For it is not from the language merely, he says, that I make my assertion, but from the cause out of which the language has its birth; since it is from the Spirit suggesting it that we so speak. And this in another passage he has put into plainer words, thus: "God hath sent forth the Spirit of his Son into our hearts, crying, Abba Father." And what is that, "Spirit beareth witness with spirit?" The Comforter, he means, with that Gift, which is given unto us. For it is not of the Gift alone that it is the voice, but of the Comforter also who gave the Gift, He Himself having taught us through the Gift so to speak. But when the "Spirit beareth witness" what farther place for doubtfulness? For if it were a man, or angel, or archangel, or any other such power that promised this, then there might be reason in some doubting. But when it is the Highest Essence that bestoweth this Gift, and "beareth witness" by the very words He bade us use in prayer, who would doubt any more of our dignity? For not even when the Emperor elects any one, and proclaims in all men's hearing the honor done him, does anybody venture to gainsay.”

“When therefore this twofold knowledge has gone before in us, knowledge that may perhaps have grown up afterward does not at all puff up, since it can bring nothing of earthly advantage or honor that is not indeed inferior to the hope conceived, and to the joy of hope already more deeply rooted in the soul. But hope does not put to shame, because the love of God has been poured forth in our hearts through the Holy Spirit who has been given to us. Therefore that hope does not put to shame, because this love pours in certainty. For through this love the Spirit himself bears witness to our spirit that we are children of God. What then could come to us from our knowledge, however great, that would not be less than this glory, by which we are numbered among the children of God? I have said too little: not even the world itself and its fullness can be regarded in comparison with it, even if the whole of it should fall to any one of us as a possession.”

“Then he manifests the same thing through the testimony of the Holy Spirit, to show that we are not deceived in our confession; hence he says: the reason I say that we cry, Abba, Father in the Holy Spirit is that the Spirit himself gives testimony to our spirit that we are the sons of God. He bears this testimony not with external words that reach men's ears, as the Father gave testimony to his own Son in Matthew (Matt 3:17), but through the effect of filial love he produces in us. Therefore, he says that he gives testimony not to our ears but to our spirit: "and we are witnesses of these things: and the Holy Spirit" (Acts 5:32).”

“The Spirit itself--It should be "Himself" (see on Rom 8:26). beareth witness with our spirit, that we are the children--"are children" of God--The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, "in the mouth of two witnesses" the thing is established. The apostle had before called us "sons of God," referring to our adoption; here the word changes to "children," referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive. The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.”

“I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact, ] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so m the name of Jesus Christ. I undergo all these things that I may suffer together with Him, He who became a perfect man inwardly strengthening me.”

“So also he says elsewhere: "If so be that we suffer with Him, that we may be also glorified together; for I reckon that the sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us." Here again he shows us that our sufferings are less than their rewards.”

“But give me now your best attention, I pray you, for I wish to go back to the fountain of life, and to view the fountain that gushes with healing. The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the layer he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism. I bring good tidings of life to you who tarry in the darkness of ignorance. Come into liberty from slavery, into a kingdom from tyranny, into incorruption from corruption. And how, saith one, shall we come? How? By water and the Holy Ghost. This is the water in conjunction with the Spirit, by which paradise is watered, by which the earth is enriched, by which plants grow, by which animals multiply, and (to sum up the whole in a single word) by which man is begotten again and endued with life, in which also Christ was baptized, and in which the Spirit descended in the form of a dove.”

“Here "suffer with him" does not mean that we should sympathize and come to the aid of the sufferer, as it usually does in everyday parlance. Christ did not suffer in order to get attention, nor did he undergo weakness in order to gain the sympathy of those who felt sorry for him. To suffer with Christ means to endure the same sufferings that he was forced to suffer by the Jews because he preached the gospel.… If we suffer with him we shall be worthy to be glorified with him as well. This glory is the reward of our sufferings and is not to be regarded as a free gift. The free gift is that we have received remission of our former sins.”

“"And if children, then heirs." Observe how he enhances the Gift by little and little. For since it is a possible case to be children, and yet not become heirs (for it is not by any means all children that are heirs), he adds this besides-that we are heirs. But the Jews, besides their not having the same adoption as we, were also cast out from the inheritance. For "He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen": and before this, He said that "many shall come from the East and from the West, and shall sit down with Abraham, but the children of the Kingdom shall be cast out." But even here he does not pause, but sets down something even greater than this. What may this be then? That we are heirs of God; and so he adds, "heirs of God." And what is more still, that we are not simply heirs, but also "joint heirs with Christ." Observe how ambitious he is of bringing us near to the Master. For since it is not all children that are heirs, he shows that we are both children and heirs; next, as it is not all heirs that are heirs to any great amount, he shows that we have this point with us too, as we are heirs of God. Again, since it were possible to be God's heir, but in no sense "joint heir with" the Only-Begotten, he shows that we have this also. And consider his wisdom. For after throwing the distasteful part into a short compass, when he was saying what was to become of such as "live after the flesh," for instance, that they "shall die," when he comes to the more soothing part, he leadeth forth his discourse into a large room, and so expands it on the recompense of rewards, and in pointing out that the gifts too are manifold and great. For if even the being a child were a grace unspeakable, just think how great a thing it is to be heir! But if this be great, much more is it to be "joint heir." Then to show that the Gift is not of grace only, and to give at the same time a credibility to what he says, he proceeds, "If so be that we suffer with Him, that we may be also glorified together." If, he would say, we be sharers with Him in what is painful, much more shall it be so in what is good. For He who bestowed such blessings upon those who had wrought no good, how, when He seeth them laboring and suffering so much, shall he do else than give them greater requital? Having then shown that the thing was a matter of return, to make men give credit to what was said, and prevent any from doubting, he shows further that it has the virtue of a gift. The one he showed, that what was said might gain credit even with those that doubted, and that the receivers of it might not feel ashamed as being evermore receiving salvation for nought; and the other, that you might see that God outdoeth the toils by His recompenses. And the one he has shown in the words, "If so be that we suffer with Him, that we may be also glorified together."”

“As not every son is an heir of the one who procreated him, St. Paul rightly adds heredity to the adoption of sons. And given that a friend may often receive some inheritance from the Lord, Paul does not omit the word son but even adds that we are "fellow heirs with Christ," thereby revealing his ineffable love for mankind. For not all those who have been blessed with saving baptism enjoy these good things, but only those who accept the fellowship of the Lord's sufferings as well.”

“And concerning the Apostles it is written, "They shall sit upon thrones," and this indicateth to us the greatness of their honour, and their equality with Him in inheritance, even as Paul saith, "If we suffer with Him, we shall also be glorified with Him." And again he saith, "Heirs of God, and children of the inheritance of Jesus Christ." And again he saith, "If we endure with Him, we shall reign with Him." And again he saith, "He shall change the body of our humility, and shall make it like unto His glorious body, according to His great power through which all things are subject unto Him." Now therefore unto this greatness will the disciple attain if he travelleth completely in his Master's footsteps, but in order that thou mayest not think that this portion of honour came only to the Apostles, Paul said, "If we suffer with Him, we shall also be glorified with Him, and if we endure we shall also reign with Him." And our Lord Himself said unto the Apostles, "Not ye only, but every man who leaveth houses, or family, or brethren, or sisters, or children, for My sake, and for My Gospel's sake, shall receive an hundred-fold in this world, and in the world to come life everlasting."”

“Since not all children are heirs, he proves that we are both children and heirs. And since not every heir inherits the better inheritance, he proves that we have inherited the better inheritance: for we are heirs of God. Again, since it is possible to be an heir but not at all a co-heir of the Only-Begotten, he says that this too belongs to us: for we are co-heirs with Christ. Having said that we shall be co-heirs with Christ, he proves that we shall attain this not without reason. For He who honored with such blessings those who had not yet shown any merit, will He not all the more reward them when He sees them laboring greatly? And He does this so that those receiving the gift may not be ashamed, as though they receive it without toil. Consider, however, what he suggests here: that one who has been deemed worthy of such gifts must subject himself to sufferings and afflictions.”

“If honor and riches: God shall set His good and faithful servants over many things, indeed sons of God and gods they shall be called and shall be, and where His Son shall be, there shall they be also, heirs indeed of God, and co-heirs with Christ. If true security: surely they shall be as certain that these things, or rather this good, shall never and in no way be lacking to them, as they shall be certain that they shall not lose it of their own accord, nor that God who loves them shall take it from His lovers against their will, nor that anything more powerful than God shall separate God and them against their will.”

“Then he posits the major premise, at "and if sons." First, he shows that to children is owed the inheritance, saying: If some are children, namely, through the Spirit, it follows that they are heirs, because the inheritance is owed not only to the natural child but also to the adopted: "we have been born anew to an inheritance which is imperishable" (1 Pet 1:4); "yea, I have a goodly heritage" (Ps 16:6). Second, he shows what that inheritance is. First, he describes it in relation to God the Father, saying, "heirs indeed of God." Now one's heir is a person who receives or gets his chief goods and not some small gifts, as we read in Genesis that Abraham gave all his possessions to Isaac, but to the sons of his concubines he bestowed gifts (Gen 25:5–6). Now the chief good by which God is rich is himself. For he is rich of himself and not in virtue of something else, because he does not need the goods others have: "you do not need my goods" (Ps 15:2). Hence the children of God obtain God himself as their inheritance: "the Lord is my chosen portion" (Ps 16:5); "the Lord is my portion, says my soul" (Lam 3:24). But since the child does not obtain the inheritance unless the father dies, it seems that man cannot be an heir of God, who never dies. The answer is that this applies to temporal goods which cannot be possessed by many at the same time; hence one must die, if another is to inherit. But spiritual goods can be held by many at the same time; therefore, it is not necessary that the Father die in order that the children become heirs. Yet it can be said that God dies for us inasmuch as he is in us by faith: but he will be our inheritance, insofar as we will see him through form. Second, he describes this inheritance on the part of Christ, saying, "joint heirs with Christ," because just as he is the chief Son with whom we share sonship, so he is the chief heir, to whom we are united in the inheritance: "this is the heir" (Matt 21:38); "yet will I bring an heir to you" (Micah 1:15). Then he shows why this glorious life is delayed, when he says, "yet so, if we suffer with him." In regard to the first it must be recalled that Christ, the principal heir, attained to the inheritance of glory through suffering: "was it not necessary that the Christ should suffer these things and so enter his glory?" (Luke 24:26). But we must not expect to obtain the inheritance by an easier way. Therefore, it is necessary that we attain to that inheritance through suffering: "through many tribulations we must enter the kingdom of God" (Acts 14:21). For we do not receive an immortal and unsuffering body at once, in order that we might suffer along with Christ. Hence he says, "yet so, if we suffer with him," i.e., along with Christ endure the tribulations of this world patiently, in order that we may be also glorified with Christ: "if we have died with him, we shall also reign with him" (2 Tim 2:11).”

“And if children, then heirs--"heirs also." heirs of God--of our Father's kingdom. and joint-heirs with Christ--as the "First-born among many brethren" (Rom 8:29), and as "Heir of all things" (Heb 1:2). if so be that we suffer--"provided we be suffering with Him." that we may be also glorified together--with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles (Joh 12:24-26; Mat 16:24-25; Ti2 2:12).”

“Since there is no way that God the Father can be said to have died and Christ the Son is said to have died because of his having become flesh. How is it that he who died is always said to be the heir of the life, when heirs are normally heirs of the dead? But of course Christ died in his humanity, not in his divinity. For with God, which is where our inheritance lies, the Father's gift is poured into his obedient children, so that one who is alive may be the heir of the Living One by his own merit and not by reason of death.… What it means to be a fellow heir with Christ we are taught by the apostle John, for among other things he says: "We know that when he appears we shall be like him." …To suffer together with Christ is to endure persecutions in the hope of future rewards and to crucify the flesh with its evils and lusts, i.e., to reject the pleasures and pomp of this world. For when all these things are dead in a man, then he has crucified this world, believing in the life of the world to come in which he believes that he will be a fellow heir with Christ.”

“But I, O thou blessed woman, not being now so much my own master as in the power of others, am driven along by the varying wills of many adversaries, being in one sense in exile, in another in prison, and in a third in bonds. But I pay no regard to these things. Yea, by the injuries inflicted on me through them, I acquire all the more the character of a disciple, that I may attain to Jesus Christ. May I enjoy the torments which are prepared for me, seeing that "the sufferings of this present time are not worthy [to be compared] with the glory which shall be revealed in us."”

“Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that "in his flesh dwelleth no good thing; " although he affirms that "they who are in the flesh cannot please God," because "the flesh lusteth against the Spirit; " yet in these and similar assertions which he makes, it is not the substance of the flesh, but its actions, which are censured.”

“Oh, what and how great will that day be at its coming, beloved brethren, when the Lord shall begin to count up His people, and to recognise the deservings of each one by the inspection of His divine knowledge, to send the guilty to Gehenna, and to set on fire our persecutors with the perpetual burning of a penal fire, but to pay to us the reward of our faith and devotion! What will be the glory and how great the joy to be admitted to see God, to be honoured to receive with Christ, thy Lord God, the joy of eternal salvation and light-to greet Abraham, and Isaac, and Jacob, and all the patriarchs, and prophets, and apostles, and martyrs-to rejoice with the righteous and the friends of God in the kingdom of heaven, with the pleasure of immortality given to us-to receive there what neither eye hath seen, nor ear heard, neither hath entered into the heart of man! For the apostle announces that we shall receive greater things than anything that we here either do or suffer, saying, "The sufferings of this present time are not worthy to be compared with the glory to come hereafter which shall be revealed in us." When that revelation shall come, when that glory of God shall shine upon us, we shall be as happy and joyful, honoured with the condescension of God, as they will remain guilty and wretched, who, either as deserters from God or rebels against Him, have done the will of the devil, so that it is necessary for them to be tormented with the devil himself in unquenchable fire.”

“Do you dread poverty? Christ calls the poor blessed. Does toil frighten you? No athlete is crowned but in the sweat of his brow. Are you anxious as regards food? Faith fears no famine. Do you dread the bare ground for limbs wasted with fasting? The Lord lies there beside you. Do you recoil from an unwashed head and uncombed hair? Christ is your head. Does the boundless solitude of the desert terrify you? In the Spirit you may walk always in paradise. Do but turn your thoughts there and you will be no more in the desert. Is your skin rough and scaly because you no longer bathe? He that is once washed in Christ has no need to wash again. To all your objections the apostle gives this one brief answer: "The sufferings of this present time are not worth comparing with the glory that is to be revealed in us."”

“Paul wants to commend future glory so that we may bear present afflictions more easily. Indeed, no human being could ever suffer anything equal to heavenly glory, even if that glory were comparable to this present life. For whatever a man might suffer in dying is no more that what he already deserved to suffer for his sins. But now his sins are forgiven, and in the future he will be granted eternal life, fellowship with the angels, the splendor of the sun and the other things which we have read have been promised for the saints. At the moment, though, this future glory is "hidden with Christ in God," and "it does not yet appear what we shall be."”

“When we see such extraordinary heirs of the heavenly kingdom suffering so greatly during the time of their mortal exile, what remains for us to do under these circumstances … except to humble ourselves all the more in the sight of our benevolent Maker and Redeemer, as we become more clearly aware that we cannot follow them by imitating either their lives or their deaths?”

“Having spoken of sufferings, the apostle, lest his listener be shaken, as one led out to sufferings and drawn toward calamities, says: do not be afraid. The "present momentary" sufferings, that is, passing ones, are not worth anything in comparison with the future glory. He did not say: with future rest, but: glory, which is desired by many. Where there is rest, there is not always glory, but where there is glory, there is also rest. By the word "will be revealed" he showed that glory exists even now, but is hidden, and then it will be revealed. Since it is the greatest and inexpressibly surpasses the present age, it is also prepared for them, as extending into unending ages. Therefore, listener, bearing in mind that sufferings are "momentary," while the glory of the age to come is unending, accept sufferings and acquire glory.”

“The affective dispositions once ordained must be straightened by these same virtues. These dispositions are four in number: fear, sorrow, joy, and trust. And they are not straightened unless fear is holy, sorrow just, joy true, and trust assured. For if fear is prideful, sorrow unfounded, joy inappropriate, and trust presumptuous, then the affections are distorted. Now these affections cannot be straightened by themselves. Indeed, trust, or hope, is concerned with things unseen, such as the life of beatitude; but this life is given only to those who deserve it; and no one deserves it unless he has sufficient merit. Such things cannot be obtained through the powers of free will: they require God's condescension, that is, grace. The sufferings of the present time are not worthy to be compared to the glory to come.”

“After proving that we are freed through the grace of Christ, the Apostle now assigns the cause of the postponement of immortal life, which is the inheritance of the children of God, namely, that it is necessary for us to suffer with Christ in order to reach the fellowship of his glory. But because someone might say that such an inheritance is burdensome, since it cannot be obtained except by enduring suffering, he shows the superiority of future glory over the sufferings of the present life. First, he states his proposition; second, he proves it, at "for the expectation." First, therefore, he says: it has been stated that it is necessary for us to suffer in order to be glorified, and that we should not reject sufferings, if we would have glory. For I, who have experienced both, consider: "a man of much experience will speak with understanding" (Sir 34:9). He endured many sufferings: "with far greater labors, far more imprisonments, with countless beatings" (2 Cor 11:23), and he was a beholder of future glory: "caught up into Paradise, he heard things that cannot be told" (2 Cor 12:3). This I consider, namely, that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us. Herein he mentions four things to show the excellence of that glory. First, he designates its eternity when he says, "the glory to come," namely, after the present time; but there is nothing after the present time except eternity. Hence that glory surpasses the sufferings of this time as the eternal surpasses the temporal: "for this slight momentary affliction is preparing us for an eternal weight of glory beyond all comparison" (2 Cor 4:17). Second, he designates its dignity when he says, "glory," which suggests a splendor of dignity: "let the faithful exult in glory" (Ps 149:5). Third, he designates how it will be manifested when he says, "that will be revealed." For the saints have glory now, but it is hidden in their conscience: "our boast is this, the testimony of our conscience" (2 Cor 1:12). But later that glory will be revealed in the sight of all, both good and bad, about whom it is said: "they will be amazed at his unsuspected salvation" (Wis 5:2). Fourth, he designates its truth when he says, "in us." For the glory of this world is vain, because it is based on things outside a person, namely, in the trappings of wealth and in the opinion of men: "they boast of the abundance of their riches" (Ps 49:6). But that glory will be based on something within a man, as it says in Luke: "the kingdom of God is within you" (Luke 17:21). Thus, the sufferings of this life, if they are considered in themselves, are slight in comparison to the quantity of this glory; "for a brief moment I forsook you, but with great compassion I will gather you" (Isa 54:7). But if these sufferings are considered insofar as they are voluntarily endured for God out of love, which the Holy Spirit produces in us, then man properly merits eternal life through them. For the Holy Spirit is a fountain whose waters, i.e., effects, well up to eternal life, as it says in John (John 4:14).”

“For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us--that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."”

“This exhortation relates to what we have just read, in which Paul shows that the things which we might suffer at the hands of the wicked here below are small in comparison with the reward which awaits us in the next life. Therefore we ought to be prepared for every eventuality, because the rewards which are promised to us are so great so that our mind may be consoled in tribulation and grow in hope.”

“Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature (capere Deum); and it is necessary to tell them respecting those things, that it behoves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks: "For the expectation of the creature waiteth for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who hath subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God."”

“But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall "go away into the fire which God hath prepared for him and his angels" -having been first "cast into the bottomless pit; " when likewise "the manifestation of the children of God" shall have "delivered the creature" from evil, which had been "made subject to vanity; " when the cattle restored in the innocence and integrity of their nature shall be at peace with the beasts of the field, when also little children shall play with serpents; when the Father shall have put beneath the feet of His Son His enemies, as being the workers of evil,-if in this way an end is compatible with evil, it must follow of necessary that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end.”

“When, therefore, according to these (heretics), the entire world and super-mundane entities were finished, and (when) nothing exists labouring under deficiency, there still remains in the (conglomeration of) all germs the third Sonship, which had been left behind in the Seed to confer benefits and receive them. And it must needs be that the Sonship which had been left behind ought likewise to be revealed and reinstated above. And His place should be above the Conterminous Spirit, near the refined and imitative Sonship and the Non-Existent One. But this would be in accordance with what has been written, he says: "And the creation itself groaneth together, and travaileth in pain together, waiting for the manifestation of the sons of God." Now, we who are spiritual are sons, he says, who have been left here to arrange, and mould, and rectify, and complete the souls which, according to nature, are so constituted as to continue in this quarter of the universe. "Sin, then, reigned from Adam unto Moses," as it has been written. For the Great Archon exercised dominion and possesses an empire with limits extending as far as the firmament. And He imagines Himself alone to be God, and that there exists nothing above Him, for (the reason that) all things have been guarded by unrevealed Siope. This, he says, is the mystery which has not been made known to former generations; but in those days the Great Archon, the Ogdoad, was King and Lord, as it seemed, of the universe. But (in reality) the Hebdomad was king and lord of this quarter of the universe, and the Ogdoad is Arrhetus, whereas the Hebdomad is Rhetus. This, he says, is the Archon of the Hebdomad, who has spoken to Moses, and says: "I am the God of Abraham, and Isaac, and Jacob, and I have not manifested unto them the name of God" (for so they wish that it had been written)-that is, the God, Arrhetus, Archon of the Ogdoad. All the prophets, therefore, who were before the Saviour uttered their predictions, he says, from this source (of inspiration). Since, therefore, it was requisite, he says, that we should be revealed as the children of God, in expectation of whose manifestation, he says, the creation habitually groans and travails in pain, the Gospel came into the world, and passed through every Principality, and Power, and Dominion, and every Name that is named. And (the Gospel) came in reality, though nothing descended from above; nor did the blessed Sonship retire from that Inconceivable, and Blessed, (and) Non-Existent God. Nay, (far from it;) for as Indian naphtha, when lighted merely from a considerably long distance, nevertheless attracts fire (towards it), so from below, from the formlessness of the conglomeration (of all germs), the powers pass upwards as far as the Sonship. For, according to the illustration of the Indian naphtha, the Son of the Great Archon of the Ogdoad, as if he were some (sort of) naphtha, apprehends and seizes conceptions from the Blessed Sonship, whose place of habitation is situated after that of the Conterminous (Spirit). For the power of the Sonship which is in the midst of the Holy Spirit, (that is,) in, the midst of the (Conterminous) Spirit, shares the flowing and rushing thoughts of the Sonship with the Son of the Great Archon.”

“And Paul clearly testifies this, saying, "For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope: because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." For the creation was made subject to vanity, he says, and he expects that it will be set free from such servitude, as he intends to call this world by the name of creation. For it is not what is unseen but what is seen that is subject to corruption. The creation, then, after being restored to a better and more seemly state, remains, rejoicing and exulting over the children of God at the resurrection; for whose sake it now groans and travails, waiting itself also for our redemption from the corruption of the body, that, when we have risen and shaken off the mortality of the flesh, according to that which is written, "Shake off the dust, and arise, and sit down, O Jerusalem," and have been set free from sin, it also shall be freed from corruption and be subject no longer to vanity, but to righteousness.”

“"For the earnest expectation of the creation waiteth," he says, "for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope." And the meaning is something of this kind. The creation itself is in the midst of its pangs, waiting for and expecting these good things whereof we have just now spoken. For "earnest expectation" implies expecting intensely. And so his discourse becomes more emphatic, and he personifies this whole world as the prophets also do, when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping, not that we are to fancy them alive, or ascribe any reasoning power to them, but that we may learn the greatness of the blessings, so great as to reach even to things without sense also. The very same thing they do many times also in the case of afflicting things, since they bring in the vine lamenting, and the wine too, and the mountains, and the boardings of the Temple howling, and in this case too it is that we may understand the extremity of the evils. It is then in imitation of these that the Apostle makes a living person of the creature here, and says that it groaneth and travaileth: not that he heard any groan conveyed from the earth and heaven to him, but that he might show the exceeding greatness of the good things to come; and the desire of freedom from the ills which now pervaded them. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same." What is the meaning of, "the creation was made subject to vanity?" Why that it became corruptible. For what cause, and on what account? On account of thee, O man. For since thou hast taken a body mortal and liable to suffering, the earth too hath received a curse, and brought forth thorns and thistles. But that the heaven, when it is waxen old along with the earth, is to change afterwards to a better portion hear from the Prophet in his words; "Thou, O Lord, from the beginning hast founded the earth, and the heavens are the work of Thy hands. They shall perish, but thou shalt endure; and they all shall wax old as doth a garment, and as a cloak shalt Thou fold them up, and they shall be changed." Isaiah too declares the same, when he says, "Look to the heaven above, and upon the earth beneath, for the heavens are as a firmament of smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner." Now you see in what sense the creation is "in bondage to vanity," and how it is to be freed from the ruined state. For the one says, "Thou shalt fold them up as a garment, and they shall be changed;" and Isaiah says, "and they that dwell therein shall perish in like manner," not of course meaning an utter perishing. For neither do they that dwell therein, mankind, that is, undergo such an one, but a temporary one, and through it they are changed into an incorruptible state, and so therefore will the creature be.”

“Different interpreters expound this passage in different ways. Some say that the whole creation awaits the time of the resurrection, because then it will be changed into something better. Others say that this refers only to the angelic, rational creation. Still others say that "creation" refers specifically to Adam and Eve, because they did not sin by themselves but at the temptation of the serpent, who long ago made them subject to corruption when they were exposed to deception in the hope of divine existence. These interpreters say that Adam and Eve will be set free so that they are no longer subject to corruption. But the "whole creation," say these same interpreters, means all those who were righteous up to the coming of Christ, because they too have not yet received and are waiting until God provides something better for us. Not only they, however, but we also, in whom these things have been fulfilled, do not yet hold it in our grasp but endure in hope, although we have seen things which many righteous people have longed to see.”

“The creation is waiting for the revelation of the sons of God at some point in the future which is still unknown. Who can know when this will be? But by the secret plan of God, which orders all things for the best, it will come to this end. For when the sons of God, who have lived a righteous life, have been transformed into glory from dishonor and from what is corruptible into what is incorruptible, then the creation too will be transformed into something better.”

“Desiring to show what glory we shall receive, he says that creation itself will change for the better, and all the more so shall we come into a better state. What is said has this meaning. The prophets speak thus: with them rivers clap their hands, hills leap, animals and sensible objects have faces. So also does the apostle, when he says that creation has "hope," that is, a great expectation that it too will change for the better and awaits the revelation of the glory of us, the sons of God. Then it too shall be glorified with incorruption, when we also obtain immortality. Therefore, when you hear speech about creation as though it were animate, consider that it is spoken according to the custom of personification.”

“Then he proves his proposition by the excellence of that glory, when he says, "for the expectation of the creature." First, by the eager longing of the creature; second, by the eager longing of the apostles, at "and not only it" (Rom 8:23). In regard to the first he does two things. First, he mentions the eager longing of the creature; second, he manifests it, at "for the creature." First, therefore, he says: it has been stated that future glory exceeds present sufferings. Yet this is obvious, for the expectation of the creature waits for the revelation of the sons of God: "we are God's children now; it does not yet appear what we shall be" (1 John 3:2). For the dignity of divine sonship is hidden in the saints on account of the things they suffer outwardly; but that dignity will be revealed later, when they receive immortal and glorious life, and when the wicked will say: "behold how they have been numbered among the sons of God" (Wis 5:5). And he says that "the expectation waits" to designate by such repetition the intensity of the eager longing: "eagerly longing I have eagerly longed for the Lord" (Ps 39:1). It should be noted that creature, or creation, can be interpreted in three ways here. In one way for just men, who are called God's creature in a special way, either because they continue in the good in which they were created, or on account of their excellence, because every creature somehow serves them: "of his own will he brought us forth by the word of truth that we should be a kind of first fruits of his creatures" (Jas 1:18). But this creature, i.e., the just man, waits for the revelation of the sons of God as a reward promised him: "awaiting the blessed hope, the appearing of the glory of our great God" (Titus 2:23). Second, the creature can be human nature itself, which is the substratum of the goods of grace. In the unrighteous this nature is not yet sanctified but is as though without form. In the men who have already been justified it is partially formed now with grace, but it is still, as it were, without form and awaits the final form which comes through glory. Thus, therefore, this creature, i.e., we ourselves, in virtue of our human nature, waits for the revelation of the sons of God. We also wait for this in virtue of the grace received into our nature, as we might say that matter waits for its form or colors wait for the completed picture, as the Gloss says: "all the days of my service I would wait till my release should come" (Job 14:14). In a third way it can be understood of sensible creation itself, as are the elements of this world: "from the greatness and beauty of created things comes a corresponding perception of their Creator" (Wis 13:5). This sort of creation waits for something in two ways: for the eager longing of sensible creation, according as it has its origin in God, is ordered to some end. And this happens in two ways. In one way, inasmuch as God endows this creation with a natural form and powers that incline it to some natural end. Thus we might say that a tree waits for its fruit to be produced or that fire waits for its higher natural place. In another way sensible creation is ordained by God to an end which transcends its natural form. For just as the human body will be clothed with the form of supernatural glory, so all sensible creation in that glory of the children of God will itself obtain a new glory: "I saw a new heaven and a new earth" (Rev 21:1). In this way sensible creation waits for the revelation of the glory of the sons of God.”

“The expectation [2] of the creature. He speaks of the corporal creation, made for the use and service of man; and, by occasion of his sin made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects; so that by a figure of speech, it is here said to groan and be in labour, and to long for its deliverance, which is then to come, when sin shall reign no more; and God shall raise the bodies, and united them to their souls, never more to separate, and to be in everlasting happiness in heaven. (Challoner) — Waiteth for the revelation of the sons of God. That is, for the time after this life, when it shall be made manifest that they are the sons of God, and heirs of the kingdom of his glory. Several interpreters understand all creatures whatsoever, even irrational and inanimate creatures of this world, which are represented as if they had a knowledge and sense of a more happy condition, of a new unchangeable state of perfection, which they are to receive at the end of the world. See 2 Peter i. 13; Apocalypse xxi. 1. Now every insensible creature is figuratively brought in groaning like a woman in labour, waiting, and wishing for that new and happy state; but in the mean time unwillingly made subject to vanity, i.e. to these changeable imperfections of generations and corruptions, which then they shall be delivered from. (Witham) — The creature, &c. The creatures expect with impatience, and hope with confidence, to see a happy change in their condition; they flatter themselves that they will be delivered from the captivity of sin, to which man has reduced them, and enter into the liberty of the glory of the sons of God. Not that the inanimate creation will really participate the happiness and glory of the elect; although in some sense they may be said to have part in it, since they will enter into a pure, incorruptible and perfect state to the end of ages. They will no longer be subject to those changes and vicissitudes which sin has brought upon them; nor will sinful man any longer abuse their beauty and goodness in offending the Creator of all. St. Ambrose and St. Jerome teach that the sun, moon, and stars will be then much more brilliant and beautiful than at present, no longer subject to those changes they at present suffer. Philo and Tertullian teach that the beasts of prey will then lay aside their ferocity, and venomous serpents their poisonous qualities. (Calmet) — Other, by the creature or creatures, understand men only, and Christians, who groan under miseries and temptations in this mortal life, amidst the vanities of this world, under the slavery of corruption; who having already (ver. 23.) received the first-fruits of the Spirit, [3] the grace of God in baptism, have been made the children of God, and now, with expectation and great earnestness, wait and long for a more perfect adoption of the sons of God: for the redemption of their bodies, when the bodies, as well as the souls of the elect, shall rise to an immortal life, and complete happiness in heaven. (Witham)”

“For, &c.--"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [HODGE]. the earnest expectation--(compare Phi 1:20). of the creature--rather, "the creation." waiteth for the manifestation--"is waiting for the revelation" of the sons of God--that is, "for the redemption of their bodies" from the grave (Rom 8:23), which will reveal their sonship, now hidden (compare Luk 20:36; Rev 21:7).”

“For the earnest expectation of the creature waiteth for the revealing of the sons of God. For the creation was subjected to vanity not of its own will, but by reason of him who subjected it, in hope because the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. By the creature he here designates the angels, and by the sons of God the human race. By the term apokaradokia (earnest expectation), he represents the creature as straining its neck to scan the distant horizon in hope of descrying some help coming to man. For if the angels had not been subjected to servile ministrations they would not have longed for liberty; for when man had sinned and received sentence of death, they were smitten with sore grief, concluding that all was hopelessly lost; for since man was the bond uniting the whole creation, as well as the image of God, they abandoned after his sentence all hope both of themselves and of the universe, and were unwilling to be his servants and subordinates without resulting advantage. By the words, however, in the passage cited, by reason of him who hath subjected it in hope, the Apostle would have us understand that God did not permit the wish of the angels to prevail, but gave them some hope that they might not despair, but be cheered with the prospect that in the course of time some good would accrue to man”

“But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall "go away into the fire which God hath prepared for him and his angels" -having been first "cast into the bottomless pit; " when likewise "the manifestation of the children of God" shall have "delivered the creature" from evil, which had been "made subject to vanity; " when the cattle restored in the innocence and integrity of their nature shall be at peace with the beasts of the field, when also little children shall play with serpents; when the Father shall have put beneath the feet of His Son His enemies, as being the workers of evil,-if in this way an end is compatible with evil, it must follow of necessary that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end.”

“The visible and tangible creation knows nothing of the promises which have been made to us because it has no understanding of them. For if it should ever happen that the creation acquired some understanding of these things, it would hardly endure such base servitude, nor would it want to be subject to or be on friendly terms with those whose lives bear no good fruit. Nevertheless, Paul says that the creation is subject in hope, for one day the saints and the elect will be saved, and then the yoke which has been imposed on it by God will be removed.… In the meantime, the creation groans and in some sense labors and grieves, and if it had any awareness of our works, probably it would burst out crying.”

“"Futility" means corruption. Paul teaches this a little further on when he says that the creation itself will be set free from corruption. He also teaches that all the visible creation has been condemned to mortality because the Creator of all things foresaw the sin of Adam and that he would sentence him to death.”

“To vanity, that is to corruption, the creation "was subjected," that is, it became corruptible through you, O man. Since you received a body that is mortal and subject to suffering, the earth also brought forth thorns and thistles, and the heaven, having grown old, has need of change. But in what way did creation become corruptible through another? Because it was created entirely for man. The expression "not willingly" means that everything was by the providence of God, and could not depend on the will of creation, which disregarded it and directed its spirit toward the heavenly. The words "in hope" and others like them, consider them spoken according to the custom of personification.”

“Then he explains this waiting, at "for the creature." First, the need to wait; second, its end, at "because the creature"; third, the sign of waiting, at "for we know that every creature." Now the need to wait is due to a defect to which the creature is subject. For a thing subject to no defect has no need to wait for something. He shows the creature's defect when he says: "for the creature was subjected to vanity." If by creature is understood the just man, he is understood to be subject to vanity, i.e., to those bodily things which are changeable and inclined to fail. Hence they are called vain: "vanity of vanities, and all is vanity" (Eccl 1:2). But he is subjected to them because the needs of the present life require that he occupy himself with them, not willingly, because he does not love such temporal things as those do against whom it is said: "how long will you love vanity and seek after lies?" (Ps 4:3). But this creature is subjected to such vanity by reason of him, i.e., by God's ordinance, who subjected it, i.e., the just man, to these sensible creatures; but in hope, namely, that at some time he will be freed from such occupation in the resurrection "when they neither marry nor are given in marriage, but are like the angels in heaven" (Matt 22:30). If by creature is understood human nature itself, then such a creature is subjected to vanity, i.e., to changeableness; "every man stands as a mere breath" (Ps 39:5). Not willingly, because such vanity is inflicted on human nature as a punishment. But punishment is involuntary just as guilt is voluntary. But human nature is subjected to such sufferings by reason of him, i.e., by the sentence of God, who subjected it, namely, human nature, to defects, but nevertheless in hope of the time when such sufferings will be avoided: "the thresher shall not thresh it forever" (Isa 28:28). But if by creature is understood sensible creation, then such creation was subjected to vanity, i.e., to changeability, but not willingly. For the defects which follow on changeableness, such as aging and ceasing to be and the like, are contrary to the particular nature of this or that thing which seeks self-preservation, although they are in keeping with the general nature of things. Nevertheless, the visible creature is subjected to such vanity by reason of him, i.e., by the ordinance of God who subjected it in hope, i.e., in expectation of a glorious renewal as was stated above.”

“For the creature--"the creation." was made subject to vanity, not willingly--that is, through no natural principle of decay. The apostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man's account, in obedience to that superior power which had mysteriously linked its destinies with man's. And so he adds but by reason of him who hath subjected the same--"who subjected it." in hope--or "in hope that."”

“Wherefore the angels did not desist from the ministrations which they rendered to men liable to death and corruption, for the Apostle speaks thus: For the creation was subjected to vanity, not of its own will, that is, they were unwilling to labour and serve to no purpose; but, he goes on to say, by reason of him who subjected it in hope. In what hope? Because, as is quite evident, after the transgression the angels, when they saw that God was not carrying into effect the sentence upon man, but treating him with loving care and providing him with clothing, came to entertain better hopes of man, so that they did not despair of him but ministered in his behalf”

“John, therefore, did distinctly foresee the first "resurrection of the just," and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man. For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, "which the angels desire to look into;" and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been moulded (plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.”

“But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall "go away into the fire which God hath prepared for him and his angels" -having been first "cast into the bottomless pit; " when likewise "the manifestation of the children of God" shall have "delivered the creature" from evil, which had been "made subject to vanity; " when the cattle restored in the innocence and integrity of their nature shall be at peace with the beasts of the field, when also little children shall play with serpents; when the Father shall have put beneath the feet of His Son His enemies, as being the workers of evil,-if in this way an end is compatible with evil, it must follow of necessary that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end.”

“"That the creature itself also shall be delivered from the bondage of corruption." Now what is this creation? Not thyself alone, but that also which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings. For "it shall be freed," he says, "from the bondage of corruption," that is, it shall no longer be corruptible, but shall go along with the beauty given to thy body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too. And to show this he proceeds. "Into the glorious liberty of the children of God." That is, because of their liberty. For as a nurse who is bringing up a king's child, when he has come to his father's power, does herself enjoy the good things along with him, thus also is the creation, he means. You see how in all respects man takes the lead, and that it is for his sake that all things are made. See how he solaces the struggler, and shows the unspeakable love of God toward man. For why, he would say, dost thou fret at thy temptations? thou art suffering for thyself, the creation for thee. Nor does he solace only, but also shows what he says to be trustworthy. For if the creation which was made entirely for thee is "in hope," much more oughtest thou to be, through whom the creation is to come to the enjoyment of those good things. Thus men also when a son is to appear at his coming to a dignity, clothe even the servants with a brighter garment, to the glory of the son; so will God also clothe the creature with incorruption for the glorious liberty of the children.”

“So then, creation itself also "shall be delivered"; not you alone, but also that which is far inferior to you, having neither soul nor sense — even this, I say, shall share with you in the good things and shall no longer be corruptible, but shall become corresponding to you. When your body became corruptible, creation also became corruptible. Likewise, when your body shall become incorruptible, creation too shall become incorruptible. Therefore, if creation underwent suffering for your sake, then you also must endure suffering for God's sake; and if it hopes to be glorified, then all the more should you hope to be glorified. Even a father clothes his servants in fine garments for the honor of his sons. So too God has preserved creation for our honor.”

“Then he indicates the end of this waiting, when he says, "because the creature also." For its waiting or hope is not in vain, because the creature also itself will be delivered from the servitude of corruption, into the liberty of the glory of the sons of God. If by creature is meant the just man, "from the servitude of corruption" means his care in seeking food and clothing and the other things which serve our mortal life. This is a form of slavery from which the saints are freed, as they struggle toward the liberty of the children of God. Although they have the liberty of justice by which they are released from the slavery of sin, they do not yet have the liberty of glory, which is release from the slavery of misery: "who has let the wild ass go free?" (Job 39:5). If by creature is meant human nature, it will be delivered from the servitude of corruption, i.e., from suffering and decay, and striving toward the liberty of the glory of the sons of God, which is freedom not only from guilt but from death: "death is swallowed up in victory" (1 Cor 15:54). But if it is taken for sensible creation, then that creation will be delivered from the servitude of corruption, i.e., changeableness: because in every change there is an element of decay, as Augustine says and the Philosopher too in Physics VIII. This will contribute to the liberty of the glory of the sons of God, because just as they will be renewed, so will their dwelling place be renewed: "I create new heavens and a new earth, and the former things will not be remembered," i.e., the former changeableness of the creature (Isa 65:17). But he says, "the creature also itself will be delivered from the servitude of corruption." According to one sense it means not only we apostles, but also the other just ones. In the second sense it means not only the just but human nature, too. In a third sense, it means not only men but other creatures.”

“Because the creature itself also--"even the creation itself." shall be delivered from the bondage of corruption--its bondage to the principle of decay. into the glorious liberty--rather, "the liberty of the glory." of the children of God--that is, the creation itself shall, in a glorious sense, be delivered into that freedom from debility and decay in which the children of God, when raised up in glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered (So CALVIN, BEZA, BENGEL, THOLUCK, OLSHAUSEN, DE WETTE, MEYER, PHILIPPI, HODGE, ALFORD, &c.).”

“Meditate on these things, brethren; and the Lord be With you upon earth, and in the kingdom of His Father, who both sent Him, and has "delivered us by Him from the bondage of corruption into His glorious liberty;" and has promised life to those who through Him have believed in the God of the whole world.”

“And the creature itself shall be delivered from the bondage of corruption into the glory of the liberty of the sons of God; that is, the angels themselves shall be delivered and with them the whole creation, when men shall be delivered from corruption and be glorified, and be made immortal, and the sons of God at the world's final consummation, when the form of this world shall pass away, and the resurrection of the dead shall take place”

“But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly-things. And the animals are named wild beasts, from their being hunted, not as if they had been made evil or venomous from the first-for nothing was made evil by God,39 but all things good, yea, very good,-but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him. For as, if the master of the house himself acts rightly, the domestics also of necessity conduct themselves well; but if the master sins, the servants also sin with him; so in like manner it came to pass, that in the case of man's sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness.”

“The moon labors for you, and is subject to the will of God. For vanity, the creature is subject not willingly, but because of the one who subjected it in hope. Therefore, she is not changed willingly: you are changed willingly. She groans and endures in her own change: you do not understand, and you often rejoice. She frequently awaits your redemption, so that she may be freed from the common servitude of all creation: you bring hindrance to both your redemption and her liberty. Therefore, it is your, not her, foolishness that while you wait and do not convert, she is still changing.”

“"For we know that the whole creation groaneth and travaileth in pain together until now." Observe, how he shames the hearer, saying almost, Be not thou worse than the creation, neither find a pleasure in resting in things present. Not only ought we not to cling to them, but even to groan over the delay of our departure hence. For if the creation doth this, much more oughtest thou to do so, honored with reason as thou art. But as this was not yet enough to force their attention, he proceeds.”

“This is not to be understood simply as meaning that trees, vegetables, stones and the like sorrow and sigh—this is the error of the Manichaeans—nor should we think that the holy angels are subject to vanity or that they will be set free from the slavery of death, since they are immortal. Here "the creation" means the human race.”

“Then, when he says, "for we know," he presents the sign of this waiting, saying, "for we know," namely, we apostles, instructed by the Holy Spirit and also by experience, "that every creature groans and travails in pain, even till now." If this is understood of sensible creation, it presents two difficulties. First, because he says, "groans and travails," for this seems to fit only the rational creature. But this can be explained so that groan is the same as the previous expression, "not willingly." For we groan against things repugnant to our will. Therefore, inasmuch as the defects of sensible creation are contrary to the natural desire of a particular nature, the visible creature is said to groan. When he says, "travails," it is the same as the previous expression, "waits." For travail is part of the process of producing offspring. The second difficulty lies in the fact that he says, "every creature," because that would include the heavenly bodies; hence a Gloss says that the sun and moon do not complete their assigned span without labor. But this must be explained in such a way that labor is taken for motion, just as rest is sometimes taken for cessation from work, as God is said to have rested on the seventh day. Accordingly, by groaning is understood decay, which is an element of local motion, inasmuch as a body ceases to be in one place and begins to be in another. By travail is understood the destiny of heavenly bodies to be renewed. But if it is understood of men, then human nature is said to be every creature, because it shares something with every creature: with the spiritual creature it shares intellect, with the animal it shares bodily life, with the bodily creature it shares bodily existence. Therefore, this creature, i.e., man, groans, partly because of the evils it suffers and partly because of the good things it hopes for, which are delayed: "many are my groans" (Lam 1:22). It travails, because it endures with affliction of soul the postponement of the glory it awaits: "hope deferred makes the heart sick" (Prov 13:12); "a woman in travail has sorrow" (John 16:21); "anguish as of a woman in travail" (Ps 48:6). He says "even till now" because this groaning was not removed when we were made righteous, but it remains even till now, i.e., until death. Or "even till now," i.e., even though those in glory have been set free, the rest of us still remain. Or "even till now," because not only the ancient fathers who lived before Christ, but we also who did not live until the time of grace, suffer the same things. In 2 Peter, scoffers are described as saying: "where is the promise of his coming? For ever since the fathers fell asleep, all things have continued as they were from the beginning of creation" (2 Pet 2:4). It should be noted that God's creature can mean everything under God. Hence some try to explain the above words about every creature in such a way as to include angels. But it is quite awkward to suppose that they are subjected to futility or that they groan or are in travail, because they already have the glory, the likeness of which we await, for it says in Matthew: "they will be as the angels in heaven" (Matt 22:30). Therefore, ours is a more suitable explanation.”

“For we know that the whole creation groaneth and travaileth in pain together until now--If for man's sake alone the earth was cursed, it cannot surprise us that it should share in his recovery. And if so, to represent it as sympathizing with man's miseries, and as looking forward to his complete redemption as the period of its own emancipation from its present sin-blighted condition, is a beautiful thought, and in harmony with the general teaching of Scripture on the subject. (See on Pe2 3:13).”

“To groan in travail is to grieve.… The elements themselves show forth their works with care, for both the sun and the moon fill the spaces allotted to them not without travail, and the spirit of the animals demonstrates its servitude by loud groanings. All these are waiting for rest and to be set free from their servile labor. Now if this service were of any benefit to God the creation would be rejoicing, not grieving. But every day it watches its labor disappear. Every day its work appears and vanishes. Therefore it is right to grieve, because its work leads not to eternity but to corruption.”

“the whole creation groaneth and travaileth together in pain until now, thereby again showing that the whole creation, and especially the angels themselves, are burdened in this state of existence from being subservient to corruption and mutation. For since they are themselves mutable they are constantly absorbed in reflections about mutation, thinking over and hoping for liberty and longing to obtain it; and obtain it they shall, as has been stated, when men rise from the dead”

“Those which are budding are the righteous who are to live in the world to come; for the coming world is the summer of the righteous, but the winter of sinners. When, therefore, the mercy of the Lord shines forth, then shall they be made manifest who are the servants of God, and all men shall be made manifest.”

“Even though because of the fact that we believe in Christ our salvation is assured, nevertheless it still remains something to be hoped for; it has not yet been realized.There are different ways of interpreting "the first fruits of the Spirit." Just as the first fruits of the threshing floor and the wine press are of the same substance as what follows, is it not also true that the Holy Spirit is the first and best of a multitude of other spirits? So to have the first fruits of the Spirit means to have the Holy Spirit, as opposed to a host of other ministering spirits. The first fruits may also refer to the many gifts of the Spirit. … We apostles, says Paul, have the first fruits of the Spirit, because we were chosen to groan in travail as the Spirit himself does. There is no creature so free of sorrows and sighings that we, who have received the highest and choicest gifts of the Spirit, are not obliged to grieve and sigh over, awaiting the adoption of sons, that is, the perfection of those whom we have been sent to teach and instruct until we see them making enough progress that they deserve to be adopted as sons. A third possibility is that the first fruits of the Spirit refers to Christ himself, since he is the first born of every creature.”

“This adoption of sons is the redemption of the whole body, when he who is to be the son of God by adoption shall see face to face that Divine and Eternal Good; for there is the adoption of sons in the Church of God, when the Spirit cries, Abba, Father, as it is written to the Galatians. But this will be perfected when all shall rise again in incorruption power and glory who are counted worthy to see the Face of God, for then the human race will judge itself to be truly redeemed.”

“"And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves." That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow or garments, consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groaneth, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, "Waiting for the adoption." What dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now dost thou place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, "to wit, the redemption of our body." That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments. For this is full redemption, not a redemption only, but such, that we shall never again return to our former captivity. For that thou mayest not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to thy view the things to come, setting before thee the change of thy body, and along with it the change of the whole creation.”

“Paul now speaks about those of us who already believe. For although we serve the law of God with our spirit (i.e., our mind), our flesh still serves the law of sin for as long as we suffer mortal pains and anxieties.… Adoption is already guaranteed for those who believe, but it has been accomplished only spiritually, not physically. The body has not yet received its heavenly transformation, although the spirit, which has turned from its errors to God, has already been changed through the reconciliation of faith. Therefore even believers still await the revelation which will come in the resurrection of the body. This is the fourth state, when everything will be in perfect peace at eternal rest, completely free of malignant corruption or nagging torment.”

“The corruptible body weighs down the soul, and the earthly body pulls down a mind full of cares. For as soon as the Spirit comes to dwell in us and turns us to the study of virtue, the love of the flesh jumps up to combat it, and the law in our members, which is prone to silly lusts, begins a bitter struggle. That is why we groan waiting for the liberation of our bodies as a result of the adoption.”

“He adds that "we ourselves also, having the firstfruits of the Spirit," that is, having tasted the future blessings, "groan," because we do not yet possess them, for we form our conception of the future blessings from the gifts we have received (for these gifts are the firstfruits). Then, lest the heretics have occasion to think that the world is evil and that this is why we groan, he says: "waiting for the adoption." How so? We have already been adopted: what other adoption then shall we receive? I speak, he answers, not of the adoption that is accomplished through baptism (for we have already received that adoption), but of the perfect glory, consisting in the incorruption of the body. This is the perfect redemption, the freedom and liberation from death and suffering, when from the state of adoption we shall no longer return to the slavery of sin.”

“After showing the excellence of future glory from the longing of the creature, the Apostle now shows the same from the longing of the apostles. For that cannot be a trifle which is desired so anxiously by great men. In regard to this he does two things. First, he states his proposition; second, he proves it, at "for we are saved by hope." In regard to the first he does three things. First, he describes the dignity of those longing when he says: "and not only it," namely, the creature, awaits the glory of the sons of God, "but ourselves," namely, the apostles, "who have the first fruits of the Holy Spirit," namely, because the apostles had the Holy Spirit before others and more abundantly than others, just as earthly fruit which ripens earlier is richer and more delicious: "Israel was holy to the Lord, the first fruits of his harvest" (Jer 2:3); "you have come to the assembly of the first-born who are enrolled in heaven" (Heb 12:23). From this it is clear that the apostles are greater than all other saints no matter what their credentials, whether virginity or learning or martyrdom, because they have the Holy Spirit more fully. But someone might say that some other saints have endured more torture and greater austerities for Christ than the apostles. But it should be recognized that the amount of one's merit depends principally, and in respect to essential reward, on charity. For the essential reward consists in the joy one has in God. But it is plain that one who loves God more will enjoy him more. Hence, the Lord promises that blessed vision to those who love: "he who loves me will be loved by my Father and I will love him and manifest myself to him" (John 14:21). But according to the quantity of his works man merits an accidental reward, which is joy taken in those works. Therefore, the apostles performed the works they did with greater charity, which made their hearts prepared for much greater ones, if it had been opportune. But if it is said: someone can try so hard that he will have charity equal to that of the apostles, the answer is that a man's charity is not derived from himself but from God's grace, which is given to each according to the measure of Christ's gift (Eph 4:7). Now he gives to each the grace proportionate to his calling. Thus, the most excellent grace was given to Christ, because he was called to have his human nature taken into the unity of his divine person; after him the greatest fullness of grace was conferred on blessed Mary, who was called to be the mother of Christ. Among the rest, however, the apostles were called to a greater dignity than all others, for they received from Christ himself the things that pertain to salvation and the commission to deliver them to others. Hence, the Church is in a sense founded on them, as it says in Revelation: "the wall of the city had twelve foundations and on them the twelve names of the twelve apostles of the Lamb" (Rev 21:14); and "God indeed has set some in the church; first apostles" (1 Cor 12:28). Therefore, God gave them a greater abundance of grace than the rest. Second, he mentions the anxiety with which they wait, when he says, "we ourselves groan inwardly." This groaning indicates the distress caused by the postponement of something desired with great longing: "hope deferred makes the heart sick" (Prov 13:12); "I am weary with my moaning" (Ps 6:6). This groaning, however, is more internal than external, because it proceeds from the hidden feelings of the heart and because it is concerned with internal goods. Hence he says, "we ourselves groan inwardly": "my groans are many" (Lam 1:22). Third, he mentions what is awaited, saying, "waiting for the adoption of the sons," i.e., for the completion of this adoption. For this adoption was begun by the Holy Spirit justifying the soul: "you have received the spirit of adoption of sons" (Rom 8:15). But it will be brought to fulfillment when the body is glorified: "we rejoice in the hope of sharing the glory of the children of God" (Rom 5:2). And that is why he adds: "the redemption of our body," so that as our spirit has been redeemed from sin, so our body might be redeemed from corruption and death: "I shall ransom them from death" (Hos 13:14); "he will change our lowly body to be like his glorious body" (Phil 3:21).”

“And not only they, but ourselves also--or "not only [so], but even we ourselves"--that is, besides the inanimate creation. which have the first-fruits of the Spirit--or, "the Spirit as the first-fruits" of our full redemption (compare Co2 1:22), moulding the heart to a heavenly frame and attempering it to its future element. even we ourselves--though we have so much of heaven already within us. groan within ourselves--under this "body of sin and death," and under the manifold "vanity and vexation of spirit" that are written upon every object and every pursuit and every enjoyment under the sun. waiting for the--manifestation of our adoption, to wit, the redemption of our body--from the grave: "not (be it observed) the deliverance of ourselves from the body, but the redemption of the body itself from the grave" [BENGEL].”

“For Christians, this world is like the ocean. For just as the sea is whipped up by adverse winds and produces storms for sailors, so also this world, moved by the scheming of wicked men, disturbs the minds of believers. And the enemy does this in so many different ways that it is hard to know what to avoid first, for sources of tribulation are by no means wanting.”

“You see that martyrdom for love's sake is taught. And should you wish to be a martyr for the recompense of advantages, you shall hear again. "For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it."”

“It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and liberty, we may attain to the truth and liberty itself; for that very fact that we are Christians is the substance of faith and hope. But that hope and faith may attain to their result, there is need of patience. For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it." Therefore, waiting and patience are needful, that we may fulfil that which we have begun to be, and may receive that which we believe and hope for, according to God's own showing. Moreover, in another place, the same apostle instructs the righteous and the doers of good works, and them who lay up for themselves treasures in heaven with the increase of the divine usury, that they also should be patient; and teaches them, saying, "Therefore, while we have time, let us labour in that which is good unto all men, but especially to them who are of the household of faith. But let us not faint in well-doing, for in its season we shall reap." He admonishes that no man should impatiently faint in his labour, that none should be either called off or overcome by temptations and desist in the midst of the praise and in the way of glory; and the things that are past perish, while those which have begun cease to be perfect; as it is written, "The righteousness of the righteous shall not deliver him in whatever clay he shall transgress; " and again, "Hold that which thou hast, that another take not thy crown." Which word exhorts us to persevere with patience and courage, so that he who strives towards the crown with the praise now near at hand, may be crowned by the continuance of patience.”

“"For we are saved by hope," he says. Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, "For we are saved by hope." And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Wert thou not liable for countless sins? wert thou not in despair? wert thou not under sentence? were not all out of heart about thy salvation? What then saved thee? It was thy hoping in God alone, and trusting to Him about His promises and gifts, and nothing besides hadst thou to bring in. If it was this then that saved thee, hold it fast now also. For that which afforded thee so great blessings, to a certainty will not deceive thee in regard to things to come. For in that it found thee dead, and ruined, and a prisoner, and an enemy, and yet made thee a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such great things as no one ever expected even, how, after such munificence and attachment, will it betray thee in what is to follow? Say not to me, hopes again! expectations again! faith again! For it is in this way thou wert saved from the beginning, and this dowry was the only one that thou didst bring in to the Bridegroom. Hold it then fast and keep it: for if thou demandest to have everything in this world, thou hast lost that well-doing of thine, through which thou didst become bright, and this is why he proceeds to say, "But hope that is seen is not hope; for what a man seeth, why doth he yet hope for?"”

“Since he was speaking of future things, which many did not believe, he urges: do not doubt, O believer, concerning what I say; on the basis of what you have already received, be confident also concerning the future. Just as before, when God granted you great blessings, you brought nothing except faith alone, so now also, in hope of future blessings, make use of faith. For hope is truly hope precisely when its object is something unseen; for if one sees, then what is there to hope for?”

“Then when he says, "for we are saved," he proves what he had said with the following reason: hope is concerned with things not seen in the present but awaited in the future. But we have been saved through hope; therefore, we wait for the completion of salvation as something future. First, therefore, he presents the minor premise, saying: "for we," the apostles and the rest of the believers, "are saved by hope," namely, because we hope for our salvation: "we have been born anew to a living hope" (1 Pet 1:3); "hope in him at all times, O people" (Ps 62:8). Second, he presents the major premise, saying, "but hope," i.e., the thing hoped for, "that is seen," as though possessed at present, "is not hope," i.e., not something hoped for, but something possessed. For hope is the expectation of something future: "wait for me, for the day when I arise" (Zeph 3:8). Third, he presents proof of the major, saying, "for who sees that which he hopes for?" As if to say: hope implies a movement of the soul toward something not possessed. But when something is already possessed, there is no need for one to be moved toward it. And it should be noted that because hope somehow springs from faith, he attributes to hope something that belongs to faith, namely, that it is concerned with something not seen: "faith is the conviction of things not seen" (Heb 11:1).”

“, &c. For we are saved by hope, as it is the will of God we should be, waiting and hoping with patience for the things which we have not seen, which neither the eye hath seen, nor the ear hath heard, &c. (1 Corinthians ii. 9.) — And the spirit also helpeth our infirmity…asketh for us with unspeakable groanings. [4] If we understand this according to the common exposition, of the divine spirit of the Holy Ghost, the sense is, says St. Augustine, that the Holy Ghost maketh us ask: but we may understand the spirit of God and his grace, diffused in our souls, and in particular that gift of the Holy Ghost, called the spirit of prayer, given to the new Christians, which taught them what to ask, and how to pray. See St. Chrysostom. (Witham)”

“For we are saved by hope--rather, "For in hope we are saved"; that is, it is more a salvation in hope than as yet in actual possession. but hope that is seen is not hope--for the very meaning of hope is, the expectation that something now future will become present. for what a man seeth, why doth he yet hope for?--the latter ending when the other comes.”

“"But if we hope for that we see not, then do we with patience wait for it." That is, if thou art to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then doth God make upon thee, since He Himself giveth thee blessings quite entire from His own stores? One thing only, hope, He asks of thee, that thou too mayest have somewhat of thine own to contribute toward thy salvation. And this he intimates in what he proceeds with: "For if we hope for that we see not, then do we with patience wait for it." As then God crowneth him that undergoes labors, and hardnesses, and countless toils, so doth He him that hopeth. For the name of patience belongs to hard work and much endurance. Yet even this He hath granted to the man that hopeth, that He might solace the wearied soul.”

“Fourth, he presents the conclusion, saying, "but if we hope for what we do not see, we wait for it with patience." Hence it should be noted that patience, properly speaking, inclines one to tolerate tribulation with a certain evenness of mind: "be patient in tribulation" (Rom 12:12). But because the postponement of something good has an aspect of evil, even the continued wait for absent goods with evenness of mind is attributed to patience, although these pertain more to long-suffering; "be patient, brethren, until the coming of the Lord" (Jas 5:7). But patience is taken in both ways here, because the apostles awaited glory with evenness of mind, along with the delay and tribulation.”

“Just as a sick man does not ask the doctor for things which will restore him to health but rather for things which his disease longs for, so likewise we, as long as we are languishing in the weakness of this life, will from time to time ask God for things which are not good for us. This is why the Spirit has to help us.The weakness which the Spirit helps us with is our flesh.… Whenever the Holy Spirit sees our spirit struggling with the flesh and being drawn to it, he stretches out his hand and helps us in our weakness.”

“It is not possible, says Paul, for us human beings to have a precise knowledge of everything. So we ought to yield to the Creator of our nature and with joy and great relish accept those things which he has decided on and have an eye not to the appearance of events but to the decisions of the Lord. After all, he knows better than we do what is for our benefit, and he also knows what steps must be taken for our salvation.”

“The Spirit helps us in accordance with the hope we have, so that we may request not earthly things but heavenly ones. For our ability is weak unless it is helped by the Holy Spirit. We still see through a glass darkly, and often what we judge to be helpful is actually harmful. Therefore our requests may not be granted by divine providence, as Paul says elsewhere.”

“It is clear from what follows that Paul is speaking here about the Holy Spirit.… "We do not know how to pray as we ought" for two reasons. First, it is not yet clear what future we are hoping for or where we are heading, and second, many things in this life may seem positive but are in fact negative, and vice versa. Tribulation, for example, when it comes to a servant of God in order to test or correct him may seem futile to those who have less understanding.… But God often helps us through tribulation, and prosperity, which may be negative if it traps the soul with delight and the love of this life, is sought after in vain.The Spirit sighs by making us sigh, arousing in us by his love a desire for the future life. "The Lord your God tempts you so that he might know whether you love him," that is, to make you know, for nothing escapes God's notice.”

“Do not think that you will be set free by things which are harmful. You do not know what is good for you in the way that God does. Therefore, give yourselves to him who holds the key to the universe. For even if you ask nothing but merely groan under the impulse of the grace which dwells in you, he handles your affairs wisely and will ensure that you get what you need.”

“He is called advocate because he intercedes with the justice of the Father for the error of sinners. He who is of one substance with the Father and the Son is said to entreat for sinners, because those whom he has filled, he makes into those who entreat. Hence Paul also says: For the Spirit himself makes intercession for us with groanings that cannot be uttered. But he who entreats is less than he who is entreated; how then is the Spirit said to entreat, who is not less? But the Spirit himself entreats because he inflames those whom he has filled to entreat.”

“Having mentioned patience, he encourages the listener and says that the Spirit also helps us. Therefore do not grow weary in hope and patience: you bring only hope and patience, and the Spirit helps you. He shows how the Spirit helps in our weaknesses. We are so weak that we do not even know what we should pray for. All of us in general are so weak; so weak am I, Paul, as well. For Paul also prayed for deliverance from the "thorn in the flesh" (2 Cor. 12:8) and to come to Rome (Rom. 1:10), and Moses prayed to see Palestine (Deut. 3:23–25), and Jeremiah prayed for the Jews (Jer. 11:14), not knowing what was necessary. Paul says this now because at that time the believing Romans, being subjected to persecutions and insults, naturally desired rest, and not receiving it, fell into despondency. So then, he proves that no one among men knows what it is profitable to ask for. Therefore, he says, you must endure, and what is profitable for you, this the Spirit alone knows. For this reason he adds the following as well. In antiquity, God bestowed upon the baptized many and various gifts, which were generally called "spirit." One had the gift of prophecy, another the gift of wisdom, yet another some other gift. In exactly the same way, God also bestowed the gift of prayer, which was likewise called "spirit." Since, not knowing many things beneficial for us, we ask for what is useless, in the earliest times the gift of prayer would descend upon some one person, who alone would pray and also teach others to ask for what was beneficial for all. So by "spirit" he means here a gift of this kind, and a soul that has received the gift of prayer, that intercedes before God and groans. For such a spiritual man would stand with great contrition and with powerful groaning. Now we see a sign of this in the deacon, who standing offers earnest supplications on behalf of the people.”

“But if many are groaning, what does the mention of one signify? "The voice of the turtledove," it says. Why not "of turtledoves"? Perhaps the Apostle resolves this, where he says that "the Spirit himself intercedes for the saints with unutterable groanings" (Rom 8:26). So it is. He himself is introduced as groaning, who makes others groan. And however many they be whom you hear groaning thus, the voice of one sounds through the lips of all. Why not his, who forms that very voice in the mouth of each according to the needs of each? Finally, "to each one is given the manifestation of the Spirit for profit" (1 Cor 12:7). His own voice makes each one manifest and indicates his presence. And hear from the Gospel, that the Holy Spirit has a voice. "The Spirit," he says, "breathes where he wills, and you hear his voice; and you do not know whence he comes or where he goes" (Jn 3:8). Even if that one did not know, who, a dead teacher, was teaching the dead the letter that kills; let us know, who, having been translated from death to life through the life-giving Spirit, prove by certain and daily experience, with him illuminating us, that our prayers and groanings come from him, and go to him, and there find mercy in the eyes of God. For when would God make void the voice of his own Spirit? But he himself knows what the Spirit desires, because he intercedes according to God for the saints.”

“Although God is most generous and more ready to give than we are to receive, nevertheless He wills to be prayed to by us, so that He may have occasion to bestow the gifts of the grace of the Holy Spirit. Moreover, He wills to be prayed to not only by mental prayer, which is "the ascent of the intellect to God," but also by vocal prayer, which is "the petition of fitting things from God," not only through ourselves, but also through the Saints as through helpers divinely given to us, so that what we are less worthy to obtain through ourselves we may be able to obtain through the Saints. And because we know not what we should pray for as we ought, lest we wander in uncertainty, He handed down to us a form in the prayer which He composed, in which under the sevenfold number of petitions the universality of things to be sought is comprehended.”

“Then he shows how we are helped by the Holy Spirit in the defects of the present life, when he says, "likewise, the Spirit." First, for the fulfillment of desires; second, for the direction of external events, at "and we know that" (Rom 8:28). In regard to the first he does two things. First, he states his proposition; second, he clarifies it, at "for we do not know." First, therefore, he says: it has been stated that our mortal bodies will be vivified by the Holy Spirit, when our weakness shall be removed from us. Likewise in the present life in which we are still subject to weakness the Spirit also helps our infirmity, even though he does not take it away entirely: "the spirit lifted me up and took me away, and I went in bitterness in the heart of my spirit," as though weakness was not yet entirely removed, "for the hand of the Lord was with me, strengthening me" (Ezek 3:14); and in this way he helped me: "the spirit is willing, but the flesh is weak" (Matt 26:41). Then he clarifies what he had said, when he says "for we do not know." First, he shows the need for the Spirit's help, which pertains to a weakness of the present life; second, he indicates the way he helps, at "but the Spirit himself"; third, he shows the efficacy of the help, at "and he who searches." First, therefore, he says: I am correct in saying that the Spirit also helps our infirmity. For in this we suffer a weakness that we do not know what we should pray for as we ought: "why does God surround with darkness the man whose way is hid?" (Job 3:23). And it should be noted that the Apostle says there are two things we do not know, namely, what we should ask for in prayer and the manner in which we ought to ask. But both seem to be false. For in the first place we know what we should ask for, because the Lord taught us: "hallowed be your name" (Matt 6:9), and so forth. The answer is that we can know in a general way what it is suitable to pray for, but we cannot know this in particular. First of all, if we desire to perform a virtuous deed, which is to fulfill God's will on earth as it is in heaven, it can happen that the virtuous deed does not befit this or that person. For example, the quiet of contemplation is not expedient for a person who can press onward usefully in action, as Gregory says in Morals on Job 5:26: "you shall come to your grave in ripe old age." Hence it says in Proverbs: "there is a way which seems right to a man, but its end is the way to death" (Prov 14:12). Second, a person desires a temporal good to sustain life, which is to seek one's daily bread, but it puts him in danger of death. For many have perished because of riches: "riches were kept by their owner to his hurt" (Eccl 5:13). Third, a person desires to be freed from a bothersome trial which, nevertheless, is for him a guardian of humility. For example, St. Paul sought the removal of a thorn of the flesh, but it had been given him to keep him from being too elated by the abundance of revelations (2 Cor 12:7). Likewise, it also seems that we know how to pray as we ought, since it says in James: "let him ask in faith, with no doubting" (Jas 1:6). Here, too, the answer is that we can know in general, but we cannot discern exactly the special motive; for example, whether we are asking from anger or from a zeal for justice. Hence in Matthew, the petition of the sons of Zebedee was refused because, although they seemed to be asking to share in divine glory, their petition proceeded from vainglory or from elation (Matt 20:20). Then he tells the way the Holy Spirit helps when he says, "but the Spirit himself asks for us with unspeakable groanings." This statement seems to support the error of Arius and Macedonius, who held that the Holy Spirit is a creature and lower than the Father and Son. For intercession is the role of a lesser person. But if from the fact that he is said to intercede we understand that he is a creature subject to suffering and inferior to the Father, then from the fact that he intercedes with groanings, we should suppose that he is a creature subject to suffering and not yet enjoying beatitude—which no heretic has ever said. For a groan proceeds from pain that pertains to wretchedness. Consequently we must explain "asks," i.e., makes us ask, as in Genesis: "now I know that you fear God" (Gen 22:12), i.e., I have made you know. For the Holy Spirit makes us ask, inasmuch as he causes right desires in us, because to ask is to make desires known. Now right desires arise from the ardor of love, which he produces in us: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). But with the Holy Spirit directing and inciting our heart, our desires cannot but be profitable to us: "I am the Lord who teaches you to profit" (Isa 48:17); therefore, he adds, "for us." But when we desire something strongly and pray for it longingly, we suffer its delay with pain and groanings; therefore, he adds, "with groanings," which he causes in our heart, inasmuch as he inspires us to desire heavenly things which are postponed for the soul. These are the moanings of the dove, which the Holy Spirit causes in us: "moaning like doves" (Nah 2:7). They are unspeakable: either because they concern an indescribable thing, namely, heavenly glory: "he heard things that cannot be told" (2 Cor 12:4); or because those movements of the heart cannot be sufficiently described, inasmuch as they proceed from the Holy Spirit: "who can explain the wisdom of the heavens?" (Job 38:37).”

“Likewise the Spirit also, &c.--or, "But after the like manner doth the Spirit also help. our infirmities--rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given. for we know not what we should pray for as we ought--It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head: but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have to "walk by faith, not by sight" (see on Co1 13:9 and Co2 5:7), and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a vehicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts should spring up within us whether our frame of mind in such exercises is altogether befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience. but the Spirit itself--rather, "Himself." (See end of Rom 8:27). maketh intercession for us with groanings which cannot be uttered--that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! "As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we 'groan' under this felt inability. But not in vain are these groanings. For 'the Spirit Himself' is in them, giving to the emotions which He Himself has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit Himself in our behalf."”

“Our prayers are weak because they ask for things contrary to reason, and for this reason Paul shows that this weakness in us is helped by the Holy Spirit who has been given to us. The Holy Spirit helps because he does not allow anything we ask for before the proper time or against God's wishes to happen.Paul says that the Spirit intercedes for us not with human words but according to his own nature. For when what comes from God speaks with God, it is obvious that he will speak in the same way as the one from whom he comes speaks. For the Spirit given to us overflows with our prayers in order to make up for our inadequacy and lack of foresight by his actions and to ask God for the things which will be of benefit to us.”

“"But He that searcheth the hearts." You see that it is not about the Comforter that he is speaking, but about the spiritual heart. Since if this were not so, he ought to have said, "He that searcheth" the Spirit. But that thou mayest learn that the language is meant of a spiritual man, who has the gift of prayer, he proceeds, "And he that searcheth the hearts knoweth what is the mind of the Spirit," that is, of the spiritual man. "Because he maketh intercession for the saints according to the will of God." Not (he means) that he informs God as if ignorant, but this is done that we may learn to pray for proper things, and to ask of God what is pleasing to Him. For this is what the "according to God" is. And so this was with a view to solace those that came to Him, and to yield them excellent instruction. For He that furnished the gifts, and gave besides blessings without number, was the Comforter. Hence it says, "all these things worketh one and the self-same Spirit." And it is for our instruction that this takes place, and to show the love of the Spirit, it condescendeth even to this. And it is from this that the person praying getteth heard, because the prayer is made "according to the will of God." You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God hath not done for us? The world He hath made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punisheth the devil for us, He hath seated us on the Right Hand, He was reproached for us. "For the reproaches of them that reproached thee," it says, "fell upon me."”

“Paul has called a gift of the Spirit "the Spirit." … He makes us request with groans which cannot be described, just as God is said to tempt us in order to know, i.e., in order to make us know, what kind of people we are. Even in popular usage the master is said to accomplish what he orders to be done by others, as in statements like "he built a house" or "he wrote a book," though he neither built nor wrote.”

“"Spirit" here does not mean the substance of the Spirit but rather the grace which is given to believers. By this grace we are encouraged to struggle, we are inflamed to pray more earnestly, and with ineffable sighings we implore God the Savior. The holy apostle wrote this out of the experience of his own suffering. For he himself had asked to be set free from evils, not once or twice but three times, but he did not get what he asked for. Rather, he heard God say: "My grace is sufficient for you, for my power is made perfect in weakness." But when he learned this, he willingly embraced the things which he had asked to be set free from and said: "I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me."”

“You see that all the good promptings which bring us to repentance result from the activity of the Spirit, and pure prayer, which brings all these good promptings to completion, is also stirred up in our soul as the result of the Spirit's activity. He too, in a hidden way, initially arouses us to groans at the memory of our sins.”

“That man, he says, stands and prays not because God is unaware of our needs. He who searches the hearts knows "what the mind of the Spirit is," that is, of the spiritual man; He intercedes on behalf of the believers who are in the church, for they are saints, namely for what is pleasing to God. And this happens so that we may learn to ask "according to the will of God," that is, what is pleasing to God. Therefore, if the Spirit intercedes for us, do not grieve when you are afflicted.”

“Then he shows the efficacy of the help with which the Holy Spirit aids us, saying: "he who searches the hearts," i.e., God, who alone searches the heart: "you who tried the minds and hearts" (Ps 7:9). But God is said to search hearts, not as though he investigates the secrets of the heart, but because he knows clearly the hidden things of the heart: "I will search Jerusalem with lamps" (Zeph 1:12). God, I say, searches hearts and "knows," i.e., approves, according to what it says in 2 Timothy: "the Lord knows who are his" (2 Tim 2:19), "what the Spirit desires," i.e., what he makes us to desire: "all my desires are known to you, O Lord" (Ps 38:9). But the desires which the Holy Spirit causes in the saints are accepted by God, "because he asks for the saints," i.e., makes them ask "according to God," i.e., for things pleasing to God: "the desire of the just ends in all good" (Prov 11:23). As an example of this the Lord said to the Father: "not as I will, but as you wilt" (Matt 26:39).”

“And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.”

“When Job lost all his wealth, when he lost his sons, everything seemed to militate against him, but since he loved the Lord, the evils that befell him worked together for his good. The vermin of his body were preparing for him the crown of heaven. Before the time he is tempted, God has never spoken to him; after he is tempted, however, God comes to him and speaks familiarly with him, as a friend with his friend. Let calamity strike, let every kind of disaster fall, as long as after the catastrophe Christ comes.”

“To be called according to God's purpose is to be called according to the will. But is this the will of the one who calls or the will of those who are called? Naturally, every impulse which leads to righteousness comes from God the Father. Christ himself once said: "No one can come to me unless the Father draws him." Nevertheless it is not wrong to say that some are called according to God's purpose and according to their own intentions as well.”

“What was said before, namely: "the creation was subjected to vanity" (Rom. 8:20), also: "shall be delivered from the bondage of corruption" (Rom. 8:21), and further: "we do not know what we should pray for" (Rom. 8:26) — all of this, as we have noted, served as encouragement for those being persecuted in Rome. But what is now added is clearest of all. To those who love God, he says, all things, even those that seem unpleasant and grievous, work together for good. He did not say that no misfortunes befall those who love God, but that although they do befall them, God uses these misfortunes for the benefit of those who undergo them. Then, since this seemed incredible, he confirms it by the past, saying: "to those who are called according to His purpose." God, he says, called you when you were far away and made you His own: will He not all the more help the one who has been called? And a person becomes called "according to His purpose," that is, also according to his own free will. For the calling alone is not sufficient (because in that case all would have been saved, since all are called), but free will is also needed.”

“Having shown that the Holy Spirit helps us in the weaknesses of the present life in regard to fulfilling our desires, the Apostle now shows how he helps us in relation to external events by directing them to our good. First, he states his proposition; second, he proves it, at "for whom he foreknew"; third, he draws a conclusion, at "who then will separate us" (Rom 8:35). In regard to the first there are two things to consider. First, the greatness of the benefit conferred on us by the Holy Spirit, namely, that all things work together unto good for us. To realize this we should consider that whatever happens in the world, even if it be evil, accrues to the good of the universe; because, as Augustine says in Enchiridion: God is so good that he would permit no evil, unless he were powerful enough to draw some good out of any evil. However, the evil does not always accrue to the good of that in which it is. Thus, the death of one animal accrues to the good of the universe, inasmuch as by the destruction of one thing something else begins to be, although it does not accrue to the good of that which ceases to be; because the good of the universe is willed by God according to itself and to this good all the parts of the universe are ordained. The same seems to apply to the relationship of the noblest parts to the other parts, because the evil affecting the other parts is ordained to the good of the noblest parts. But whatever happens to the noblest parts is ordained only to their good, because his care for them is for their sake, whereas his care for the others is for the sake of the noblest: as a physician allows a malady in the foot that he might cure the head. But the most excellent parts of the universe are God's saints, to each of whom applies what is said in Matthew: "he will set him over all his goods" (Matt 25:23). Therefore, whatever happens to them or to other things, it all accrues to the benefit of the former. This verifies the statement in Proverbs: "the fool will be servant to the wise" (Prov 11:20), namely, because even the evil of sinners accrues to the good of the just. Hence, God is said to exercise a special care over the just: "the eyes of the Lord are toward the righteous" (Ps 34:15), inasmuch as he takes care of them in such a way as to permit no evil to affect them without converting it to their good. This is obvious in regard to the penal evils which they suffer; hence it says in the Gloss that in their weakness humility is exercised, in affliction patience, in contradictions wisdom, and in hatred good will. Hence it says in 1 Peter: "if you suffer for justice's sake, you will be blessed" (1 Pet 3:14). It might be asked whether their sins also work together for their good. Some say that sins are not included when he says, "all things," because according to Augustine: sin is nothing and men become nothing, when they sin. But contrary to this, a Gloss says, God makes all things work together for their good to the extent that if they deviate and stray from the path, he even makes this contribute to their good. Hence it is said: "though the just man fall, he shall not be cast headlong, for the Lord is the stay of his hand" (Ps 37:24). But according to this it seems that they always arise with greater love, because man's good consists in love in such a way that without it the Apostle says that he is nothing (1 Cor 13:2). The answer is that man's good consists not only in the amount of love but especially in his perseverance until death, as it says in Matthew: "he who endures to the end will be saved" (Matt 24:13). Furthermore, because he has fallen, he rises more cautious and more humble; hence, the Gloss adds that this makes them progress, because they return to themselves more humble and wiser; for they fear extolling themselves or trusting in their powers to persevere. Second, we consider the recipients of this benefit and see something on God's part and on man's part. He indicates what is involved on man's part when he says, "to those who love God." For the love of God is in us through the indwelling spirit. But it is the Holy Spirit who directs us in the right path: "set me, O Lord, a law in your way, and guide me in the right path" (Ps 27:11); hence it says in 1 Peter: "who is there to harm you, if you are zealous for what is right?" (1 Pet 3:13); "great peace have they who love your law; nothing can make them stumble" (Ps 119:165). And this is reasonably so, because, as it says in Proverbs: "I love those who love me" (Prov 8:17). To love is to will good to the beloved; but for God to will is to accomplish, for "whatever the Lord wills he does" (Ps 135:6). Therefore, God turns all things to the good of those who love him. Then he considers what is involved on God's part who, first of all, predestined believers from all eternity; second, calls them in time; third, sanctifies them. He touches on these three things when he says, "to such as, according to his purpose, are called to be saints," i.e., the predestined, the called, and the sanctified; "purpose" here refers to predestination, which, according to Augustine, is the resolve to be merciful: "according to the purpose of him who accomplishes all things according to the counsel of his will" (Eph 1:11). "Called" refers to calling: "he called him to follow him" (Isa 41:2). "Saints" refers to sanctification: "I am the Lord who sanctifies you" (Lev 21:8). The Apostle says that he knows this, saying, "we know": "he gave him knowledge of holy things" (Wis 10:10). This knowledge arises from experience and from considering the efficacy of love: "love is as strong as death" (Song 8:6), and of eternal predestination: "my counsel shall stand, and I will accomplish all my purpose" (Isa 46:10).”

“To them that love God, all things work together unto good. All trials, temptations, afflictions, must be taken as coming from the hand of God, who ordains or permits them for the greater good of his elect. — For the good of those, who, according to his purpose [5] are called the saints. Literally, according to purpose: but it seems certain that to translate his purpose, is only to give the literal sense, if we compare this place with other texts, both in the Greek and Latin, where the same words signify according to God’s good will, or his eternal decree, and not according to the purpose, or will of men, as some expound it. (Witham)”

“And--or, "Moreover," or "Now"; noting a transition to a new particular. we know, &c.--The order in the original is more striking: "We know that to them that love God" (compare Co1 2:9; Eph 6:24; Jam 1:12; Jam 2:5) "all things work together for good [even] to them who are the called (rather, 'who are called') according to His (eternal) purpose." Glorious assurance! And this, it seems, was a "household word," a "known" thing, among believers. This working of all things for good is done quite naturally to "them that love God," because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thus to take in good part whatever He sends them, however trying to flesh and blood: and to them who are the called, according to "His purpose," all things do in the same intelligible way "work together for good"; for, even when "He hath His way in the whirlwind," they see "His chariot paved with love" (Sol 3:10). And knowing that it is in pursuance of an eternal "purpose" of love that they have been "called into the fellowship of His Son Jesus Christ" (Co1 1:9), they naturally say within themselves, "It cannot be that He 'of whom, and through whom, and to whom are all things,' should suffer that purpose to be thwarted by anything really adverse to us, or that He should not make all things, dark as well as light, crooked as well as straight, to co-operate to the furtherance and final completion of His high design."”

“It is not that God, knowing the intention of their heart and their ignorance, gives them the opposite of what they ask for. Rather he teaches them what ought to be given to people who love God. This is what the Lord says in the Gospel: "For your Father knows what you need, even before you ask him." Those who are called according to the promise are those whom God knew would believe in the future.”

“We know that Christ was in the form of God and took on himself the form of a servant also. Which of these two is it that the believer is to be conformed to?… In my opinion, new converts are conformed to the image of the servant, and as they progress in the faith, they become conformed to that image which is the image of God.In Scripture, words like foreknew and predestined do not apply equally to both good and evil. For the careful student of the Bible will realize that these words are used only of the good.… When God speaks of evil people, he says that he "never knew" them. … They are not said to be foreknown, not because there is anything which can escape God's knowledge, which is present everywhere and nowhere absent, but because everything which is evil is considered to be unworthy of his knowledge or of his foreknowledge.”

“This text does not take away our free will. It uses the word foreknew before predestined. Now it is clear that "foreknowledge" does not by itself impose any particular kind of behavior. What is said here would be clearer if we started from the end and worked backwards. Whom did God glorify? Those whom he justified. Whom did he predestine? Those whom he foreknew, who were called according to his plan, i.e., who demonstrated that they were worthy to be called by his plan and made conformable to Christ.”

“For when the Arians say that the "only begotten" God, the Creator of all, … is the work and creation and product of God and therefore interpret the phrase "firstborn of every creature" to mean that he is the brother of every creature, taking precedence because of the rights of primogeniture, as Reuben did over his brothers, and that he is placed first not because of his nature but because of the rights of the eldest, this must be said to them first of all—it is not possible for the same person to be the only begotten and the firstborn as well.”

“"For whom He did foreknow, He also did predestinate to be conformed to the Image of His Son." See what superb honor! for what the Only-begotten was by Nature, this they also have become by grace. And still he was not satisfied with this calling of them conformed thereto, but even adds another point, "that He might be the first-born." And even here he does not come to a pause, but again after this he proceeds to mention another point, "Among many brethren." So wishing to use all means of setting the relationship in a clear light. Now all these things you are to take as said of the Incarnation. For according to the Godhead He is Only-begotten. See, what great things He hath given unto us! Doubt not then about the future. For he showeth even upon other grounds His concern for us by saying, that things were fore-ordered in this way from the beginning. For men have to derive from things their conceptions about them, but to God these things have been long determined upon, and from of old He bare good-will toward us, he says.”

“God's purpose is his plan to save by faith alone those whom he had known in advance would believe, and those whom he freely called to salvation he will glorify all the more as they work toward it. To predestine is the same as to know in advance. Those whom God foresaw would be conformed in life he intended to be conformed in glory so that he might be the firstborn among many brethren.”

“Not all who are called are called according to God's purpose, for the purpose relates to God's foreknowledge and predestination. God only predestined those whom he knew would believe and follow the call. Paul refers to them as the "elect." For many do not come, even though they have been called, but no one comes who has not been called.We should understand our Lord as "only begotten" in one sense and as "firstborn" in another. Christ is called "only begotten" because he has no brothers and is the Son of God by nature, the Word in the beginning by whom all things were made. But by his assumption of humanity and by the dispensation of the incarnation, through which even we who are not sons by nature have been called into the adoption of sons, he is said to be the "firstborn" of many brothers. For before him there was no resurrection of the dead … but now after him comes the resurrection of many saints, whom he does not hesitate to call "brothers" because he shares in their common humanity.”

“God did not simply predestine; he predestined those whom he foreknew. Paul says everything precisely and writes "conformed to the image of his Son" and not just "conformed to his Son." … For our body is not conformed to Christ's divinity but to his glorified body. It is as a man that Christ is the firstborn; as God he is the only begotten. Nor does Christ as God have brothers. It is as a man that he calls all men his brothers.”

“Now, if someone does not wish, whether like the sinful woman to embrace the feet of Christ [Luke 7:38], or like the prodigal son to run back to Him with burning repentance [Luke 15:11ff], or like the woman with a hemorrhage and bowed with infirmity [Luke 8:43 and 13:11] even to approach Him, why does he then make excuses for his sins by saying, "Those whom He foreknew, them also"-and them alone!-"He called"? One may perhaps reasonably reply to the person so disposed that "God, Who is before eternity and Who knows all things before creating them, also knew you beforehand, knew that you would not obey Him when He called, that you would not believe in His promises and in His words, yet still, even while knowing this, He "bowed the heavens and came down" [Psalm 18:19] and became man, and for your sake has come to the place where you lie prone. Indeed, visiting you many times every day, sometimes in His own Person and sometimes as well through His servants, He exhorts you to get up from the calamity in which you lie and to follow Him Who ascends to the Kingdom of Heaven and enter it together with Him. But you, you still refuse to do it. - "Second Ethical Discourse"”

“God foreknows those worthy of the calling, then predestines them. Thus, first comes foreknowledge, then predestination. By predestination, understand the unchangeable good will of God. So He foreknew that Paul was worthy of the evangelical calling, and thus predestined, that is, unchangeably determined, and therefore resolved to call him. Those whom He foreknows to be worthy of the calling, He makes conformed to the image of His Son. What the Only-Begotten was by nature, they became by grace, having themselves also become sons of God. And He is the firstborn among many brethren according to the dispensation, for according to His Divinity He is the Only-Begotten. He, having assumed flesh, united it entirely and wholly with His whole nature, became our firstfruits, sanctifying in Himself our condemned nature, and therefore He is rightly the firstborn, and we are called His brethren.”

“Then he proves what he had said with the following proof, when he says, "for whom he foreknew." No one can harm those whom God advances; but God advances the predestined who love him. Therefore, nothing can harm them, but everything works for their good. First, therefore, he proves the minor premise, namely, that God advances them; second, the major, namely, that nothing can be harmful to those advanced by God, at "what shall we then say." In regard to the first he does two things. First, he mentions things that refer to the advancement of the saints from all eternity; second, those that occur in time, at "and whom he predestined." First, therefore, he presents two things, namely, foreknowledge and predestination, when he says, "whom he foreknew, he also predestined." Now some say that predestination is taken here for the preparation which occurs in time, during which God prepares the saints for grace. They say this in order to distinguish foreknowledge from predestination. But closer examination shows that both are eternal and that they differ in notion. For, as was stated above, predestination implies the mental preordaining of things which a person intends to do. But from all eternity God has predestined the benefits which he intends to give his saints. Hence, predestination is eternal. But foreknowledge differs conceptually from predestination; because foreknowledge implies only the knowledge of future things, whereas predestination implies causality in regard to them. Consequently, God has foreknowledge even of sins, but predestination bears on salutary goods. Hence the Apostle says in Ephesians: "predestined according to the purpose of his will, to the praise and glorious grace which he freely bestowed" (Eph 1:5). Regarding the order between foreknowledge and predestination some say that foreknowledge of good and of evil merits is the reason for predestination and reprobation, in the sense that God predestines certain ones, because he foresees that they will act well and believe in Christ. According to this the present text reads: those whom he foreknew to be conformed to the image of his Son, he also predestined. This interpretation would be reasonable, if predestination were restricted to eternal life, which is bestowed for merits. But under predestination falls every salutary benefit prepared for man from all eternity by God; hence all the benefits he confers on us in time he prepared for us from all eternity. Hence, to claim that some merit on our part is presupposed, the foreknowledge of which is the reason for predestination, is nothing less than to claim that grace is given because of our merits, and that the source of our good works is from us and their consummation from God. Hence, it is more suitable to interpret the present text as stating that "whom he foreknew, he also predestined to be made conformed to the image of his Son." Then this conformity is not the reason for predestination, but its end or effect. For the Apostle says, "he destined us to be his adopted sons through Jesus Christ" (Eph 1:5). For the adoption as sons is nothing more than that conformity, because a person adopted into the sonship of God is conformed to his true Son. First, in the right to the inheritance, as was stated above: "if sons, heirs also; heirs indeed of God and joint heirs with Christ." Second, in sharing his splendor. For he is begotten of the Father as the splendor of his glory (Heb 1:3). Hence by enlightening the saints with the light of wisdom and grace, he makes them be conformed to himself. Whence it is said: "in the brightness of the saints: from the womb before the day star I begot you" (Ps 110:3), i.e., pouring out all the brightness of the saints. The phrase, "to the image of his Son," can be interpreted in two ways. In one way so that it means: conformed to the image of his Son, who is an image: "he is the image of the invisible God" (Col 1:15). In another way so that the sense is this: he predestined us to be conformed to his Son in the fact that we bear his image: "just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" (1 Cor 15:49). He says, "whom he foreknew, he also predestined," not because he predestines all the foreknown, but because he could not predestine them unless he foreknew them: "before I formed you in the womb I knew you" (Jer 1:5). Then he indicates what follows from this predestination, when he says, "that he might be the firstborn among many brethren." For just as God willed to communicate his natural goodness to others by imparting to them a likeness of his goodness, so that he is not only good but the author of good things, so the Son of God willed to communicate to others conformity to his sonship, so that he would not only be the Son but also the firstborn among sons. Thus, he who is the only-begotten through an eternal origin, as it says in John: "the only Son who is in the bosom of the Father" (John 1:18), is the firstborn among many brethren by the bestowal of grace: "he is the first-born of the dead, and ruler of kings on earth" (Rev 1:5). Therefore, Christ has us as brothers, both because he communicated to us a likeness of his sonship and because he assumed the likeness of our nature, as it says in Hebrews: "he had to be made like his brethren in every respect" (Heb 2:17).”

“For whom he foreknew, he also predestinated to be made conformable to the image of his Son, in suffering with Christ, in following his doctrine, in imitating his life. This foreknowledge of God, according to St. Augustine,[6] is not merely a foreseeing of what men will do by the assistance and graces of God’s ordinary providence, much less a foreseeing of what they will do by their own natural strength, as the Pelagian heretics pretended: but is a foreknowledge including an act of the divine will, and of his love towards his elect servants; (as to know in the Scriptures, when applied to God, is many times the same as to approve and love) God therefore hath foreseen or predestinated, or decreed that these elect, by the help of his special graces, and by the co-operation of their free-will, should be conformable to the image of his Son, that so his Son, even as man, might be the first-born, the chief, and the head of all that shall be saved. (Witham) — God hath preordained that all his elect shall be conformable to the image of his Son. We must not here offer to dive into the secrets of God’s eternal election: only firmly believe that all our good, in time and eternity, flows originally from God’s free goodness; and all our evil from man’s free will. (Challoner)”

“For--as touching this "calling according to his purpose" (Rom 8:28). whom he did foreknow he also did predestinate--foreordain. In what sense are we to take the word "foreknow" here? "Those who He foreknew would repent and believe," say Pelagians of every age and every hue. But this is to thrust into the text what is contrary to the whole spirit, and even letter, of the apostle's teaching (see Rom 9:11; Ti2 1:9). In Rom 11:2, and Psa 1:6, God's "knowledge" of His people cannot be restricted to a mere foresight of future events, or acquaintance with what is passing here below. Does "whom He did foreknow," then, mean "whom He foreordained?" Scarcely, because both "foreknowledge" and "foreordination" are here mentioned, and the one as the cause of the other. It is difficult indeed for our limited minds to distinguish them as states of the Divine Mind towards men; especially since in Act 2:23 "the counsel" is put before "the foreknowledge of God," while in Pe1 1:2 "election" is said to be "according to the foreknowledge of God." But probably God's foreknowledge of His own people means His "peculiar, gracious, complacency in them," while His "predestinating" or "foreordaining" them signifies His fixed purpose, flowing from this, to "save them and call them with an holy calling" (Ti2 1:9). to be conformed to the image of his Son--that is, to be His sons after the pattern, model, or image of His Sonship in our nature. that he might be the first-born among many brethren--"The First-born," the Son by nature; His "many brethren," sons by adoption: He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men ready to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His likeness: He "the First-born from the dead"; they "that sleep in Jesus," to be in due time "brought with Him"; "The First-born," now "crowned with glory and honor"; His "many brethren," "when He shall appear, to be like Him, for they shall see Him as He is."”

“Those whom God foreknew would believe in him he chose to receive the promises. But those who appear to believe yet do not persevere in the faith are not chosen by God, because whoever God chooses will persevere.Christ is rightly called the "firstborn" because he was not made before the rest of creation but begotten, and God has chosen to adopt men as his children following Christ's example. He is the firstborn in the regeneration of the Spirit, in the resurrection from the dead and in the ascension into heaven. Therefore, the firstborn in all things is said to be our brother, because he chose to be born as a man, but he is also Lord, because he is our God.”

“"For if we live in the Spirit, let us also walk in the Spirit." "He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." But to those miserable men, witness to the Lord by blood seems a most violent death, not knowing that such a gate of death is the beginning of the true life; and they will understand neither the honours after death, which belong to those who have lived holily, nor the punishments of those who have lived unrighteously and impurely. ... And the Saviour has said to us, "The spirit is willing, but the flesh is weak." "Because the carnal mind is enmity against God," explains the apostle: "for it is not subject to the law of God, neither indeed, can be. And they that are in the flesh cannot please God." And in further explanation continues, that no one may, like Marcion regard the creature as evil. "But if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." And again: "For if ye live after the flesh, ye shall die. For I reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. If we suffer with Him, that we also may be glorified together as joint-heirs of Christ. And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified."”

“Those whom God knew in advance would believe, he called. A call gathers together those who are willing to come, not those who are unwilling.… Paul says this because of the enemies of the faith, in order that they may not judge God's grace to be arbitrary. They are called to believe through preaching and are justified through baptism when they believe, and are glorified with spiritual powers now or in the resurrection to come.”

“Jesus said: "Come to me all who labor and are heavy laden, and I will give you rest." He calls everyone to himself, and no one is lacking in the grace of his calling, for when he says everyone he excludes nobody. But those whom he long ago foresaw would come into being he predestined to participate in the future blessings and called them to receive justification by faith in him and not to sin again.”

“Those whose intention God foreknew he predestined from the beginning. Those who are predestined, he called, and those who were called, he justified by baptism. Those who were justified, he glorified, calling them children: "To all who received him, who believed in his name, he gave power to become children of God." Let no one say that God's foreknowledge was the unilateral cause of these things. For it was not foreknowledge which justified people, but God knew what would happen to them, because he is God.”

“On the Saying "Those Whom He Foreknew, The Same He Also Predestined" I have heard many people say: "Because the Apostle says; 'Those whom God foreknew, the same He also predestined; and those whom He predestined, He also called; and those whom He called, the same also glorified' [Romans 8:29-30] what good is it to me if I throw myself into many labors, if I give proof of repentance and conversion, when I am neither foreknown nor predestined by God to be saved and conformed to the glory of God His Son?" We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" [Luke 15:7, adapted]? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" [Matthew 11:28]. Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. Does He distinguish and separate anyone out, calling one to Himself as foreknown while sending the other away as not predestined? Never! Therefore, "you should not make excuses for your sins" [Psalm 140:4, LXX], nor should you want to make the Apostle's words an occasion for your own destruction, but should run, all of you, to the Master Who calls you. For even if someone is a publican, or a fornicator, an adulterer, a murderer, or whatever else, the Master does not turn him away, but takes away the burden of his sins immediately and makes him free. And how does He take away the other's burden? Just as He once took away that of the paralytic when He said to the latter: "My son, your sins are forgiven" [Matthew 9:2], and the man was immediately relieved of his burden and, in addition, received the cure of his body. So then, let everyone who wants approach Him, and let the one say: "Son of David, have mercy on me"; and, if he hears, "What do you want Me to do for you?" let him say quickly, "Lord, let me receive my sight," and right away he will hear, "So I desire. Receive your sight" [Luke 18:38-42]. Let another say, "Lord, my daughter"-i.e. my soul-"is severely possessed by a demon" [Matthew 15:22], and he will hear: "I will come to heal her" [Matthew 8:7]. If someone is hesitant and does not wish to approach the Master, even if He comes to him and says, "Follow Me" [Matthew 9:9], then let him follow Him as the publican once did, abandoning his counting tables and his avarice, and, I am sure, He shall make of him, too, an evangelist rather than a tax collector. If someone else is a paralytic, lying for years in sloth, carelessness, and love of pleasure, and if he should see another, be it the Master Himself or one of His disciples, come to him and ask, "Do you want to be healed?" [John 5:2-7], let him receive the word joyfully and reply immediately: "Yes, Lord, but I have no man to put me into the pool of repentance." And then if he should hear, "Rise, take up your bed, and follow me," let him get up right away and run after the footsteps of the One Who has called him from on high. Now, if someone does not wish, whether like the sinful woman to embrace the feet of Christ [Luke 7:38], or like the prodigal son to run back to Him with burning repentance [Luke 15:11ff], or like the woman with a hemorrhage and bowed with infirmity [Luke 8:43 and 13:11] even to approach Him, why does he then make excuses for his sins by saying, "Those whom He foreknew, them also"-and them alone!-"He called"? One may perhaps reasonably reply to the person so disposed that "God, Who is before eternity and Who knows all things before creating them, also knew you beforehand, knew that you would not obey Him when He called, that you would not believe in His promises and in His words, yet still, even while knowing this, He "bowed the heavens and came down" [Psalm 18:19] and became man, and for your sake has come to the place where you lie prone. Indeed, visiting you many times every day, sometimes in His own Person and sometimes as well through His servants, He exhorts you to get up from the calamity in which you lie and to follow Him Who ascends to the Kingdom of Heaven and enter it together with Him. But you, you still refuse to do it. Then tell me, who is responsible for your perdition and disobedience? You, who refuse to obey and who will not follow your Master, or God Himself Who made you, Who knew beforehand that you would not obey Him, but would instead abide in your hardened and impenitent heart? I think that you will certainly say, "He is not responsible, but I am myself," because God's forbearance is not the cause of our hardness, Rather, it is our own lack of compliance. For God knows all things beforehand, both past and present at once, and everything which is going to happen in the future up to the end of the world. He sees them as already present, because in and through Him all things hold together [Colossians 1:17]. Indeed, just as today the emperor takes in with a glance those who race and who wrestle in the area, but does not thereby make himself responsible for the victory of the winners or the failure of the losers-the zeal, or in other cases the slackness, of the contestants being cause of their victory or defeat-understand with me that it is just so with God Himself. When He endowed us with free will, giving commandments to teach us instead how we must oppose our adversaries, He left it to the free choice of each either to oppose and vanquish the enemy, or to relax and be miserably defeated by him. Nor does He leave us entirely to ourselves-for He knows the weakness of human nature-but rather is present Himself with us and, indeed, allies Himself with those who choose to struggle, and mysteriously imbues us with strength, and Himself, not we, accomplishes the victory over the adversary. This the earthly emperor is unable to do, since he is himself also a man, and is rather in need himself of assistance, just as we require it, too. God, on the other hand, Who is mighty and invincible, becomes, as we just said, an ally of those who willingly choose to do battle with the enemy, and He establishes them as victors over the cunning of the devil. He does not, however, compel any who do not so choose to this war, in order that He not destroy the power of choice which is proper to our reasoning nature, made according to His own image, and bring us down to the level of unreasoning brutes. Thus God, as we have explained, sees us all at once as if in an arena, just like the earthly emperor looks down on the athletes in competition. But, while the latter does not know who will lose and who will win until he sees the outcome of their contest and, though he may prepare the victors' crowns beforehand, he still does not know to whom he is going to present them; the King of Heaven, on the other hand, knows from before the ages exactly who the victors and vanquished are going to be. This is why He said to those who asked Him if they could sit at His right hand and His left in His glory: "It is not mine to give to you" [Matthew 20:23], but that it will be given instead to those for whom it was prepared. This therefore what Paul himself also knew when he said rightly: Those whom God foreknew, the same He also predestined; and those whom He predestined, He also called; and those whom He called, the same He also glorified. [Romans 8:29-30] It is not God's foreknowledge of those who, by their free choice and zeal, will prevail which is the cause of their victory, just as, again, it is not His knowing beforehand who will fall and be vanquished which is responsible for their defeat. Instead, it is the zeal, deliberate choice, and courage of each of us which effects the victory. Our faithlessness and sloth, our irresolution and indolence, on the other hand, comprise our defeat and perdition. So, while reclining on our bed of worldly affection and love of pleasure, let us not say: "Those whom God fore-knew, them also He predestined," without perceiving just what it is we are saying. Yes, indeed, He truly knew you beforehand as inattentive and disobedient and lazy, but this is certainly not because He ordered or foreordained it that you should have no power to repent yourself nor, if you will it, to get up and obey. You, though, when you say this, are clearly calling God a liar. While He says, "I came not to call the righteous but sinners to repentance" [Matthew 9:13], you, lazy and unwilling to turn around and repent of your evil, contradict Him, as it were, and call Him a liar Who never lies, when you make such excuses as these. "Those who are going to repent", you say, "were predestined, but I am not one of them. So, let them repent therefore whom God clearly foreknew, and whom He also predestined." O what a lack of feeling! O shamelessness of soul and worse than the demons themselves! When did anyone ever hear of one of them saying such a thing? Where was it ever heard that a demon blamed God for its own damnation? Let us then not blame the demons, for here there is a human soul which thinks up blasphemies even worse than theirs. So tell me, where did you learn that you did not belong to those who are foreknown and predestined to become conformed to the image of God's glory? Tell me, who told you this? Was it, maybe, God Who announced this to you, Himself, or by one of His prophets, or through an angel? "No," you say, "but I do suppose that I am not predestined to salvation, and that all my effort would be in vain." And why do you not believe instead with all your soul that God has sent His only-begotten Son on the earth for your sake alone, and for your salvation, that He knew you beforehand and predestined you to become His brother and co-heir? Why are you not eager to love Him with all your heart and to honor His saving commandments? Why do you not rather believe that, having been slaughtered for your sake, He will never abandon you, nor allow you to perish? Do you not hear Him saying: "Can a woman forget her suckling child . . . yet I will not forget you" [Isaiah 49:15]? So, if by anticipation you judge yourself unworthy, and willfully separate yourself from the flock of Christ's sheep, you should understand that it is none other than you who are the cause of your own damnation. Therefore, casting out of our souls all faithlessness, sloth, and hesitation, let us draw near with all our heart, with unhesitating faith and burning desire, like slaves who have been newly purchased with precious blood. Indeed, with reverence for the price paid on our behalf, and with love for our Master Who paid it, and as having accepted His love for us, let us recognize that, if He had not wished to save by means of Himself us who have been purchased, He would not have come down to earth, nor would He have been slain for our sake. But, as it is written, He has done this because He wills that all should be saved. Listen to Him say it Himself: "I did not come to judge the world, but to save the world" [John 12:17]. - "Second Ethical Discourse"”

“Then, when he says "and whom he predestined," he mentions what happens on the part of the saint as a consequence of predestination. First, he mentions the call, when he says, "whom he predestined, them he also called." For predestination cannot be voided: "the Lord of hosts has sworn: as I have planned, so shall it be, and as I have purposed, so shall it stand" (Isa 14:24). Predestination begins to be carried out with the calling of the person. This call is twofold: one is external and is made by the mouth of a preacher: "she has sent out her maids to call from the highest places" (Prov 9:3). In this way God called Peter and Andrew (Matt 4:18). The other call is internal and is nothing less than an impulse of the mind whereby a man's heart is moved by God to assent to the things of faith or of virtue: "who stirred up one from the east and called him to follow?" (Isa 41:2). This call is necessary, because our heart would not turn itself to God, unless God himself drew us to him: "no one can come to me unless the Father who sent me draws him" (John 6:44); "turn us to thyself, O Lord, that we may be turned" (Lam 5:21). Furthermore, this call is efficacious in the predestined, because they assent to the call: "everyone who has heard and learned from the Father comes to me" (John 6:45). Hence, second, he mentions justification, when he says, "and whom he called, them he also justified," by infusing grace: "they are justified by his grace as a gift" (Rom 3:24). Although this justification is frustrated in certain persons, because they do not persevere to the end, in the predestined it is never frustrated. Third, he mentions glorification, when he adds, "them he also glorified," and this in two ways, namely, by growth in virtue and grace and by exaltation to glory: "in all things, O Lord, you have exalted and glorified your people" (Wis 19:22). He uses the past for the future, if the glorification of glory is understood here, either because the future is certain, or because what is future in some is already fulfilled in others.”

“And whom he predestinated, them he also called to the true faith and to his service, without any deserts in them, nay, when all mankind were guilty of eternal death, by original sin. — And whom he called, them he also justified, by faith, by hope, by a love of him, and a true penance. — And whom he justified, them he also glorified. That is, hath decreed to glorify. Yet not all who have been justified, but only his elect, who are under his special protection, and to whom he grants a perseverance in his grace to the end: so that the call to faith, their sanctification, their final perseverance, and glorification in heaven, are the effects of their free election and predestination. (Witham)”

“Moreover--"And," or "Now"; explanatory of Rom 8:29 --In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus whom he did predestinate, them he also called--The word "called" (as HODGE and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in Mat 20:16; Mat 22:14). It always means "internally, effectually, savingly called." It denotes the first great step in personal salvation and answers to "conversion." Only the word conversion expresses the change of character which then takes place, whereas this "calling" expresses the divine authorship of the change, and the sovereign power by which we are summoned, Matthew-like, Zaccheus-like, out of our old, wretched, perishing condition, into a new, safe, blessed life. and whom he called--thus. them he also justified--brought into the definite state of reconciliation already so fully described. and whom he justified, them he also glorified--brought to final glory (Rom 8:17-18). Noble climax, and so rhythmically expressed! And all this is viewed as past; because, starting from the past decree of "predestination to be conformed to the image of God's Son" of which the other steps are but the successive unfoldings--all is beheld as one entire, eternally completed salvation.”

“How God can be for us is made clear by what Paul has expounded in the preceding verses. It is because the Spirit of God dwells in us and because the Spirit of Christ, or Christ himself, is in us … because we act in the power of God's Spirit, because we have received the Spirit of adoption, because we are children of God, heirs and fellow heirs of Christ.”

“"What shall we then say to these things?" As if he should say, Let me then hear no more about the dangers and the malicious devices from every quarter. For even if some disbelieve the things to come, still they have not a word to say against the good things that have already taken place; as, for instance, the friendship of God towards thee from the first, the justifying, the glory. And yet these things He gave thee by means seemingly distressing. And those things which you thought to be disgracing, the Cross, scourges, bonds, these are what have set the whole world aright. As then by what Himself suffered, though of aspect forbidding in man's eye, even by these He effected the liberty and salvation of the whole race; so also is He wont to do in regard to those things which thou endurest, turning thy sufferings unto glory and renown for thee. "If God be for us, who can be against us?" Why, it may be said, who is there that is not against us? Why the world is against us, both kings and peoples, both relations and countrymen. Yet these that be against us, so far are they from thwarting us at all, that even without their will they become to us the causes of crowns, and procurers of countless blessings, in that God's wisdom turneth their plots unto our salvation and glory. See how really no one is against us! For it was this which gave new lustre to Job, the fact that the devil was in arms against him. For the devil moved at once friends against him, his wife against him, and wounds, and servants, and a thousand other machinations. And it turned out that none of them was against him on the whole. And yet this was no great thing to him, though it was great in itself, but what is a far greater thing is, that it turned out that they were all for him. For since God was for him, even things seemingly against him all became for him. And this happened with the Apostles also, inasmuch as both the Jews, and they of the Gentiles, and false brethren, and rulers, and peoples, and famines, and poverty, and ten thousand things were against them; and yet nothing was against them.”

“Do you see that here he shows very clearly that he is speaking to those who are suffering? His speech is almost as follows: if we were deemed worthy of such blessings at the time when we were enemies, then how much greater blessings shall we be deemed worthy of after our justification and glorification? And if God is for us, who is against us? Even if the whole world were to rise against us, the wisdom of God will turn this uprising into our salvation and glory.”

“Then he clarifies the major premise, namely, that nothing can harm those advanced by God, when he says "what shall we then say." First, he shows that they cannot suffer any loss through the evil of punishment; second, nor through the evil of guilt, at "who will accuse" (Rom 8:33). The evil of punishment is twofold: one consists in the imposition of evils, the other in the removal of good things. First he shows that those who are advanced by God do not suffer harm from the efforts of persecutors, saying, "what shall we then say." As if to say: since God bestows so many good things on his elect, what can be said against this, so as to nullify it? As if to say: nothing. "No wisdom, no understanding, no counsel, can avail against the Lord" (Prov 21:30). Or: "what shall we then say?" For one is struck with amazement, when he considers these things: "I considered your works and became terrified" (Hab 3:2). Or: "what shall we then say to these things," i.e., what return could we make to God for such great blessings: "what shall I render to the Lord for all his bounty to me" (Ps 116:12). Then he continues, "if God is for us," by predestining, calling, justifying, and glorifying, "who is against us," i.e., successfully? "Let us stand up together, who is my adversary?" (Isa 50:8); "place me next to you, and let anyone's hand fight against me" (Job 17:3).”

“What shall we then say to these things?--"We can no farther go, think, wish" [BENGEL]. This whole passage, to Rom 8:34, and even to the end of the chapter, strikes all thoughtful interpreters and readers, as transcending almost every thing in language, while OLSHAUSEN notices the "profound and colossal" character of the thought. If God be for us, who can be against us?--If God be resolved and engaged to bring us through, all our enemies must be His; and "Who would set the briers and thorns against Him in battle? He would go through them. He would burn them together" (Isa 27:4). What strong consolation is here! Nay, but the great Pledge of all has already been given; for,”

“Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection against the deadly disease of unruly men, by which do ye flee from the disease [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you." Give no occasion to the Gentiles, lest "by means of a few foolish men the word and doctrine [of Christ.] be blasphemed." For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles."”

“The Father gave up his Son not only for the holy and the great but also for the least and for all everywhere who are members of the church. Therefore anyone who offends the conscience of even the least and weakest of these is said to be sinning against Christ, because he is scandalizing a soul for whom Christ died.”

“And His proper and peculiar, natural and excellent Sonship, St. Paul has declared, who thus speaks of God: "Who spared not His own Son, but for us," who were not His natural sons, "delivered Him up." For to distinguish Him from those who are not properly sons, He said that He was His own Son. And in the Gospel we read: "This is My beloved Son, in whom I am well pleased." Moreover, in the Psalms the Saviour says: "The Lord hath said unto Me, Thou art my Son." Where, showing that He is the true and genuine Son, He signifies that there are no other genuine sons besides Himself. And what, too, is the meaning of this: "From the womb before the morning I begat thee"? Does He not plainly indicate the natural sonship of paternal bringing forth, which he obtained not by the careful framing of His manners, not by the exercise of and increase in virtue, but by property of nature? Wherefore, the only-begotten Son of the Father, indeed, possesses an indefectible Sonship; but the adoption of rational sons belongs not to them by nature, but is prepared for them by the probity of their life, and by the free gift of God.”

“Up to this point there was shadow, but now the truth of things is shown to be more excellent. This rational Lamb, you see, was offered for the whole world; he purified the whole world; he freed human beings from error and led them forward to the truth; he made earth into heaven, not by altering the nature of the elements but by transferring life in heaven to human beings on earth. Through him all worship of demons is made pointless; through him people no longer worship wood and stone, nor do those endowed with reason bow down to material things—instead, all error has been abolished and the light of truth has shone brightly on the world. Do you see the superiority of the truth? Do you see what shadow is, on the one hand, and truth on the other?”

“I leave aside, he reasons, the rest of what I mentioned before, that is, that God justified, that He glorified us. Consider that He did not spare "His own Son," that is, the Only-begotten, the beloved, Who is of His essence (for there are sons of God adopted through baptism), but delivered Him up for us, delivered Him up for all, that is, the noble, the ignoble, the glorious, the insignificant, delivered Him up not simply, but to death. How then will He not also give us all things? He who gave the Master, would He not give the remaining gifts? Therefore, if He does not give something, it does not follow that He does not give at all. So do not desire deliverance too eagerly when you are afflicted for Christ, for you will receive what you desire when He gives it.”

“Because He ought to have restored while preserving the freedom of the will, He restored by giving a most efficacious example; and that example is most efficacious which invites and instructs toward the summit of the virtues. Now nothing more instructs a person toward virtue than the example of enduring death for the sake of justice and divine obedience—death, I say, not of just any kind, but of the most painful sort. Nothing indeed more invites than such great kindness, by which for us the most high Son of God, without any merits on our part—nay, with many demerits on our part—laid down His life; which kindness is shown to be all the greater, the more grievous and abject the things He endured or willed to suffer for us. For God spared not His own Son, but delivered Him up for us all: how shall He not with Him also freely give us all things? From which we are invited to love Him and to imitate the One we love.”

“Second, he shows that God's holy ones cannot suffer loss by the removal of good things, saying, "he who did not even spare his own Son." But whereas he spoke earlier about adopted sons, saying, "you have received the spirit of adoption of sons" (Rom 8:15), he separates this Son from all others, saying, "his own Son," i.e., not adopted, as heretics pretend, but natural and co-eternal: "that we may be in his true Son, Jesus Christ" (1 John 5:20) of whom the Father says, "this is my beloved Son, with whom I am well pleased" (Matt 3:17). He says, "did not even spare," to indicate that he did not exempt him from punishment. For there was no guilt in him to forgive: "he who spares the rod hates his son" (Prov 13:24). However, God the Father did not even spare his own Son, as though to add something to him who is in all things perfect God; rather, he subjected him to the passion for our benefit. And this is what he adds: "but delivered him up for us all," i.e., in expiation for our sins: "he was put to death for our trespasses" (Rom 3:25); "the Lord put on him the iniquity of us all" (Isa 53:6). God the Father gave him up to death by appointing him to become incarnate and suffer, and by inspiring his human will with such love that he would willingly undergo the passion. Hence he is said to have given himself over: "he gave himself up for us" (Eph 5:2). Judas, too, and the Jews gave him up, as was explained above. It should be noted that in saying, "he did not even spare his own Son," it is as though he were saying: he not only exposed other holy men to tribulation for their salvation: "I have hewn them by the prophets" (Hos 6:5); "if we are afflicted, it is for your comfort and salvation" (2 Cor 1:6), but even his own Son. But in the Son of God all things exist as in their primordial and preoperative cause: "he is before all things and in him all things hold together" (Col 1:17). Therefore, when he was given up for us, all things were given to us; hence he adds: "how has not he also, with him, given us all things," the highest things, namely, the divine persons to enjoy, rational spirits to live with, all lower things to use, not only prosperity but adversity as well: "all are yours and you are Christ's and Christ is God's" (1 Cor 3:23). Hence, it is clear that, as it says in the Psalm: "those who fear him have no want" (Ps 34:9).”

“He that spared not, &c. This is another argument for us to hope in the goodness of God, who hath so loved the world, that he hath delivered, and given his true and only Son for us all, to redeem all and every one, and has by his death obtained helps and graces by which we may all be saved. — How hath he not also, with him, given us all things? That is, since he has given for us his only Son, how can we doubt, but that, with him, he will give us all gifts and graces? He hath given us, says St. Chrysostom, his Son himself, and how can we doubt of other blessings? (Witham)”

“He--rather, "He surely." (It is a pity to lose the emphatic particle of the original). that spared not--"withheld not," "kept not back." This expressive phrase, as well as the whole thought, is suggested by Gen 22:12, where Jehovah's touching commendation of Abraham's conduct regarding his son Isaac seems designed to furnish something like a glimpse into the spirit of His own act in surrendering His own Son. "Take now (said the Lord to Abraham) thy son, thine only, whom thou lovest, and . . . offer him for a burnt offering" (Gen 22:2); and only when Abraham had all but performed that loftiest act of self-sacrifice, the Lord interposed, saying, "Now I know that thou fearest God, seeing thou HAST NOT WITHHELD THY SON, THINE ONLY SON, from Me." In the light of this incident, then, and of this language, our apostle can mean to convey nothing less than this, that in "not sparing His own Son, but delivering Him up," or surrendering Him, God exercised, in His Paternal character, a mysterious act of Self-sacrifice, which, though involving none of the pain and none of the loss which are inseparable from the very idea of self-sacrifice on our part, was not less real, but, on the contrary, as far transcended any such acts of ours as His nature is above the creature's. But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on Joh 5:18), which He in reply forthwith proceeded, not to disown, but to illustrate and confirm. Understand Christ's Sonship thus, and the language of Scripture regarding it is intelligible and harmonious; but take it to be an artificial relationship, ascribed to Him in virtue either of His miraculous birth, or His resurrection from the dead, or the grandeur of His works, or all of these together--and the passages which speak of it neither explain of themselves nor harmonize with each other. delivered him up--not to death merely (as many take it), for that is too narrow an idea here, but "surrendered Him" in the most comprehensive sense; compare Joh 3:16, "God so loved the world that He GAVE His only-begotten Son." for us all--that is, for all believers alike; as nearly every good interpreter admits must be the meaning here. how shall he not--how can we conceive that He should not. with him also--rather, "also with Him." (The word "also" is often so placed in our version as to obscure the sense; see on Heb 12:1). freely give us all things?--all other gifts being not only immeasurably less than this Gift of gifts, but virtually included in it.”

“Paul urges us to rest assured on account of our faith by showing us that God gave up his Son to death on our behalf even before we had ceased being sinners, because he knew in advance that we would believe. He says that God long ago decided that all those who believed in Christ would be rewarded. Thus if God is prepared to give us the greatest things, even to the point of sacrificing his own Son on our behalf, how can we not believe that he will give us the lesser things as well? For the believer's rewards are already waiting. Giving them to us is not nearly as difficult as handing Christ over to death for our sake.”

“This is Isaac the co-heir of the promises and the blessings of God given to Abraham his father—who was a type of the sacrifice of the Lord Christ, since for three days he travelled on to death, and afterwards returned alive—who on his own shoulders carried the wood for his own sacrifice, as also the Lord Christ carried his own cross on his shoulder—who died in intention and was given his life by God; he in exchange for whom a ram was slain, and whose father heard these words from God: Because thou hast not spared the son whom thou lovest, so in like manner it has been said with reference to Christ the son of God: Who spared not his own son but has given him up for us all; although the flesh alone is that which has been given for the life of the world, since it is impossible for deity to die; but since the flesh has thus been given, scripture saith that his own son hath been given, because the flesh is a substitute for and a counterpart of the son, after the example of the blessed Isaac. For thus saith the Lord: Abraham rejoiced to see my day, and he saw it, and was glad.”

“It seems to me that this must refer to the devil, for apart from Christ, who knew no sin, there is nobody so elect or so great that the devil would not dare to attack.Note that Paul does not talk about those whom God has called but about God's elect. For unless you are elect and unless you show yourself approved by God in all things, you will have an accuser. For if your case is bad, if your crime restricts you, what can an advocate do for you, even if it is Jesus who intercedes on your behalf? For Jesus is the truth, and the truth cannot lie on your behalf. The advocate can help you only as long as you do not give the accuser grounds for attacking you, so that your previous sins, which were washed away in baptism, will not be imputed to you. But if afterward you sin again and do not wash the sin away by any tears of repentance, you will be giving your accuser grounds to incriminate you, and although Jesus intercedes on our behalf, even he would not call darkness light, or bitterness sweet.”

“"Who shall lay anything to the charge of God's elect?" Here he is against those who say, that faith is no profit, and will not believe the complete change. And see how swiftly he stops their mouths, by the worthiness of Him that elected. He does not say, "Who shall lay anything to the charge of God's" servants? or of God's faithful ones? but "of God's elect?" And election is a sign of virtue. For if when a horse-breaker has selected colts fit for the race, no one can find fault with them, but he would get laughed at who should find fault; much more when God selecteth souls are they that "lay any charge against" them deserving of laughter. "It is God that justifieth." He does not say, it is God that forgave our sins, but what is much greater, "It is God that justifieth." For when the Judge's sentence declares us just, and a Judge such as that too, what signifieth the accuser? Hence neither is it right to fear temptations, for God is for us, and hath shown it by what He hath done; nor again Jewish triflings, for He has both elected and justified us, and the wondrous thing is that it was also by the death of His Son that He did so.”

“Since believers encountered from the Jews, among other trials, also the reproach that they had easily changed and instantly converted to Christianity, he says: God has chosen you, so who shall bring a charge against God's chosen ones? If a human craftsman selects something, no one will find fault with him. So who will find fault with God's choice?”

“After showing that the holy ones God advances can suffer no loss, as though from the evil of punishment, the Apostle now shows that they can suffer no loss as though from the evil of guilt. First, he presents his proposition; second, he excludes an opposite view, at "Christ Jesus." In regard to the first it should be noted that a person suffers injury for guilt from two sources: first, from an accusation; second, from the judge who condemns. First, therefore, he shows that no accusation can harm God's holy ones, and this by reason of divine election. For whoever chooses a person seems by that very fact to approve him. But the saints are chosen by God: "he chose us in him before the foundation of the world that we should be holy" (Eph 1:4). On the other hand, whoever accuses, disapproves of the one accused. Therefore he says, "who will accuse," i.e., successfully, "against the elect," i.e., against those God has chosen to be saints? Hence it is said, "for the accuser of our brethren has been thrown down" (Rev 12:10). Second, he shows that no condemnation can be harmful to the saints. He shows this by referring to another of God's benefits, namely, that God justifies us. This benefit is mentioned when he says, "God is he who justifies," in keeping with what he had said above: "and whom he called, them he also justified" (Rom 8:30); "you were justified in the name of the Lord Jesus Christ" (1 Cor 6:11). But condemnation finds a place against the unjust: "who is he who will condemn" those justified by God: "when he is quiet, who can condemn" (Job 34:29).”

“Who shall lay any thing to the charge of the elect of God? God who justifieth. Others read without an interrogation, it is God who justified us: the sense will scarce be different; for it is the same as to say, we need not fear that God will accuse us, since by his mercy he hath been pleased to die, and to rise again from death for us. (Witham)”

“He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares:] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.”

“"Who is He that condemneth?" He does not say, it is God that forgave our sins, but what is much greater, "It is God that justifieth." For when the Judge's sentence declares us just, and a Judge such as that too, what signifieth the accuser? Hence neither is it right to fear temptations, for God is for us, and hath shown it by what He hath done; nor again Jewish triflings, for He has both elected and justified us, and the wondrous thing is that it was also by the death of His Son that He did so. Who then is to condemn us, since God crowns us, and Christ was put to death for us, and not only was put to death, but also after this intercedeth for us? For, "It is Christ," he says, "that died, yea rather, that is risen from the dead, Who is at the right hand of God, Who also maketh intercession for us." For though seen now in His own dignity, He hath not left caring for us, but even "maketh intercession for us," and still keepeth up the same love. For He was not contented with being put to death alone. And this is a sign for the most part of very great love, to be doing not only what falls to His lot, but also to address Another on this behalf. For this is all he meant to signify by the interceding, using a way of speaking better suited to man, and more condescending, that he might point out love. Since unless we take the words, "He spared not," also with the same understanding, many inconsistencies will come of it. And that you may see that such is the point he is aiming at, after first saying, that He "is at the Right Hand, he next proceeds to say, that He "maketh intercession for us," when he had shown an equality of honor and rank, so that hence it may appear that the Intercession is not a sign of inferiority, but of love only. For being Life itself, and a Well of good things of every kind, and with the same power as the Father, both to raise up the dead and to quicken them, and do all besides that He doth, how could He need to be a suppliant in order to help us?”

“Paul speaks of Jesus according to the form of the man he assumed, who died and rose again. Now he intercedes for us so that we may go to be with him where he is. The Arians are in the habit of stirring up false accusations on the basis of Christ's intercession, claiming that the one to whom intercession is made is greater than the one who does the interceding. To this one must answer that God does not forget and so does not need to be constantly reminded of those whom he himself chose. Christ intercedes when, as a true and eternal High Priest, he constantly presents and offers as our guarantee to the Father, the man whom he received.”

“The context shows that there is one person who intercedes and another who receives the plea. Nor is it improper for the Son to ask and for the Father to grant the request, for thus the complementary relationship between the two persons is maintained.… This text teaches us that there is a distinction between the Father and the Son which must not be confused.”

“If the true high priest does not atone for us, using the nature proper to us, and the true blood of the spotless Lamb does not cleanse us, then a true priesthood and true sacrifices do not exist in any other way in God's church, which is the body of Christ. Although he is seated at the right hand of the Father, he performs the sacrament of the atonement in the same flesh which he assumed from the Virgin Mary.”

“He did not say: God forgives sins, but what is far more important, God justifies. Therefore, let us fear neither those who tempt us nor those who revile us. God has chosen and justified us, and Christ, who died for us and even rose again, intercedes for us. Who then shall condemn us, who have been deemed worthy of such glory? He said "intercedes for us" to show Christ's love for us, that is, that although Christ fulfilled the dispensation in the flesh, He did not cease His love for mankind toward us, but advocates on our behalf. This is what "intercedes" means. Such an expression in no way diminishes the glory of the Only-Begotten. He first said: "He is at the right hand of God" (this is a sign of His majesty), which is why he added: "intercedes," showing by this nothing other than, as has been said, His love for us. And of the Father it is said: "as though God Himself were exhorting through us" (2 Cor. 5:20). Is God's glory diminished because He entreats? On the contrary, this serves as a sign of His ineffable care for us. Some understood the words "intercedes for us" in this way: since He bore a body and did not lay it aside, as the Manichaeans babble, this very thing is the advocacy and intercession before the Father; for, looking upon this, the Father remembers His love for mankind, by which His Son took on a body, and is thus inclined toward mercy and compassion. Paul says this because, as I have remarked many times, he wants to encourage those who are suffering and show them that the Spirit also intercedes for us, and the Father did not spare His own Son for our sake, but justified and glorified us, and the Son advocates on our behalf. Therefore you must neither despair nor lose heart.”

“Then he excludes an opposite view. For someone could fear that a person might be accused by Jesus Christ as a violator of Christ's commandment in the same way as the Lord says of Moses: "it is Moses who accuses you, on whom you set your hope" (John 5:45); and also that he might be condemned by him, for he is the one "ordained by God to judge the living and the dead" (Acts 10:42). Furthermore, he is immune to sin: "who did no sin" (1 Pet 2:22); consequently, he seems qualified to accuse and condemn, as it says in John: "let him who is without sin among you be the first to throw a stone at her" (John 8:7). And so he says, "Christ Jesus." As if to say: will Christ Jesus make accusations against God's elect or even condemn them? And he says, not so; because even according to his human nature he confers great benefits on the saints, just as he also does according to his divinity. Then he mentions four benefits from his humanity. First, from his death, when he says, "who died," namely, for our salvation: "for Christ also died for sins once for all" (1 Pet 3:18). Second, from his resurrection, through which he vivifies us both with spiritual life now and with bodily life later. Hence he adds, "who is risen also again," as it says above: "he rose for the sake of our justification" (Rom 4:25). He says, "yea," because it is preferable to commemorate him now for the power of his resurrection and for the weakness of his passion: "he was crucified in weakness, but lives by the power of God" (2 Cor 13:4). Third, from his acknowledgment of the Father, when he says: "who is at the right hand of God," i.e., equal to God the Father according to the divine nature and recipient of his choicest blessings according to his human nature. And this is also for our glory because, as it is said, "he made us sit with him in the heavenly places in Christ Jesus" (Eph 2:6). For inasmuch as we are his members, in him we sit with God the Father: "he who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne" (Rev 3:21). Fourth, from his intercession, when he says, "who also intercedes for us" as our advocate: "we have an advocate with the Father, Jesus Christ" (1 John 2:1). But an advocate's duty is not to accuse or condemn, but to repel an accuser and prevent condemnation. Christ is said to intercede for us in two ways. In one way by praying for us, as it says in John: "I do not pray for these only, but also for those who believe in me through their word" (John 17:20). But now his intercession for us is his will that we be saved: "Father, I desire that they also may be with me where I am" (John 17:24). In another way he intercedes by presenting to his Father's gaze the human nature assumed for us and the mysteries celebrated in it: "he entered into heaven itself to appear in the presence of God on our behalf" (Heb 9:24).”

“yea rather, that is risen again--to make good the purposes of His death. Here, as in some other cases, the apostle delightfully corrects himself (see Gal 4:9; and see on Rom 1:12); not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of Himself"--which though precious to us was to Him of unmingled bitterness--it was incomparably more delightful to think that He was again alive, and living to see to the efficacy of His death in our behalf. who is even--"also" at the right hand of God--The right hand of the king was anciently the seat of honor (compare Sa1 20:25; Kg1 2:19; Psa 45:9), and denoted participation in the royal power and glory (Mat 20:21). The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God--predicted in Psa 110:1, and historically referred to in Mar 16:19; Act 2:33; Act 7:56; Eph 1:20; Col 3:1; Pe1 3:22; Rev 3:21 --signifies the glory of the exalted Son of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power" (Mat 26:64), and "sitting on the right hand of the Majesty on high" (Heb 1:3) [PHILIPPI]. who also maketh intercession for us--using all His boundless interest with God in our behalf. This is the top of the climax. "His Session at God's right hand denotes His power to save us; His Intercession, His will to do it" [BENGEL]. But how are we to conceive of this intercession? Not certainly as of one pleading "on bended knees and with outstretched arms," to use the expressive language of CALVIN. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually operative [THOLUCK], or merely to show the fervor and vehemence of His love for us [CHRYSOSTOM]. It cannot be taken to mean less than this: that the glorified Redeemer, conscious of His claims, expressly signifies His will that the efficacy of His death should be made good to the uttermost, and signifies it in some such royal style as we find Him employing in that wonderful Intercessory Prayer which He spoke as from within the veil (see on Joh 17:11-12): "Father, I WILL that they also whom Thou hast given Me be with Me where I am" (see on Joh 17:24). But in what form this will is expressed is as undiscoverable as it is unimportant.”

“Let us bear about a deep love for the Creator; let us cleave to Him with our whole heart; let us not wickedly waste the substance of reason, like the prodigal. Let us obtain the joy laid up, in which Paul exulting, exclaimed, "Who shall separate us from the love of Christ?" [Romans 8:35] To Him belongs glory and honour, with the Father and the Holy Spirit, world without end. Amen.”

“For we are persuaded, that neither death, nor life, nor power, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." But further, in recounting his own sufferings to the Corinthians, he certainly decided that suffering must be borne: "In labours, (he says, ) more abundant, in prisons very frequent, in deaths oft.”

“Paul says this about those who have been united to Christ in all the ways mentioned above. When tribulation comes, we shall say to God: "Thou hast given me room when I was in distress." If we have distress in the world, arising from the needs of the body, we shall call on the breadth of God's wisdom and knowledge, in which the world cannot distress us. For I shall return to the wide fields of the holy Scriptures and look for the spiritual meaning of God's Word, and there no distress will take hold of me.… If I suffer persecution and confess Christ before men, I am certain that he will confess me also before his Father, who is in heaven. Famine cannot disturb me, for I have the bread of life which comes down from heaven and refreshes weary souls; nor can that bread ever be wanting, for it is perfect and eternal. Nakedness does not confound me, because I am clothed with the Lord Jesus Christ. … I shall not fear peril, because "God is my light and my salvation; whom then shall I fear?" The earthly sword cannot frighten me because I have "the sword of the Spirit, which is the Word of God."”

“But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers.”

“"Who shall separate us from the love of Christ?" And he does not say of God, so indifferent is it to him whether he mentions the Name of Christ or of God. "Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" Observe the blessed Paul's judgment. For he does not mention the things that we are daily getting taken by, love of money and desire of glory and the thraldom of anger, but things that are far more enthralling than these, and of power to put a force upon nature itself, and to wrench open the sternness of the resolution many times even against our will, are what he puts down here, tribulations and distresses. For even if the things mentioned are easy to tell up, still each single word has in it thousands of lines of temptation. For when he says, tribulation, he mentions prisons and bonds, and calumnies, and banishments, and all the other hardships, so in one word running through an ocean of dangers without stint, and exhibiting to us, in fact by a single word, all the evils that men meet with. Yet still he dares them all! Wherefore he brings them forward in the shape of questions, as if it was incontrovertible that nothing could move a person so beloved, and who had enjoyed so much providence over him.”

“Having shown the ineffable love of the Father and the Son and the Holy Spirit toward us, he exclaims as if by divine inspiration: "Who shall separate us from the love of God?" He who is so loved and has been deemed worthy of such providence, nothing can separate him from this love. By the names of tribulation and distress he encompassed everything that can cause afflictions, even though he did not enumerate them one by one.”

“A person is disposed to the influx of the gift of fortitude through the inextinguishable fire of charity. "Love is strong as death": death conquers all, and likewise love conquers all things. Paul, what do you say about charity? "Who," he says, "shall separate me from the charity of God?" He answers: "Tribulation? or distress? or hunger? or nakedness? or danger? or persecution? or the sword?" And he says: "I am certain that neither death nor life nor things present nor things to come shall be able to separate me from the charity which is in Christ Jesus." Chrysostom says that Paul enumerates all creatures and says: "Nor shall any other creature be able to separate me from the charity which is in Christ Jesus": that is, if a creature could be made anew, it could not separate me. This charity draws us to a celestial nature and does not permit any foreign impression upon us: of itself, it is perpetual; unless I give a bill of divorce, God will not take away his charity from us.”

“Then he draws the conclusion, when he says, "who then shall separate us." But because this conclusion does not seem credible to the inexperienced, he presents it in the form of a question. Hence he does three things. First, he presents the question; second, he shows the need for this question, at "as it is written"; third, he presents the solution, at "but in all these things." This question can be derived in two ways from the foregoing. One way is this: So many and such powerful benefits have been conferred on us by God that no one can count them. Furthermore, they all tend toward one thing, namely, that we be "rooted and grounded in love" (Eph 3:17). Who then shall separate us from the love of Christ, i.e., the love by which we love Christ and neighbor as he commanded: "a new commandment I give to you, that you love one another" (John 13:34). Another way is this: God bestows great benefits on his holy ones, and when we consider them, such love of Christ burns in our hearts that nothing can quench it: "many waters cannot quench love" (Song 8:7). He mentions the evils which might induce one to abandon love of Christ. And first, those that refer to life; second, the one which refers to death. In regard to those which threaten us in the course of our lives, he mentions present evils and evils to come. In regard to present evils he mentions evils to be endured; second, the loss of good things. Evils to be endured can be considered in two ways. In one way as they are present in the sufferer who is afflicted by them in two ways: first, externally in the body. Hence he says, "tribulation." This word is related to tribulus, a prickly herb: "thorns and thistles it shall bring forth to you" (Gen 3:18). But the just are not overcome by them: "many are the tribulations of the just, and the Lord frees them from all of these" (Ps 34:19). A person is also afflicted by them internally in the form of mental anxiety, when he does not know where to go or which way to turn. In regard to this he says, "or distress": "I am hemmed in on every side, and I do not know what to choose" (Dan 13:21). In another way, such evils can be considered as they are present in the one inflicting them. In this respect he says, "or persecution," for although persecution in the strict sense would imply pursuit of someone to make him flee: "if they persecute you in one city, flee to another" (Matt 10:23), yet in a general sense it can mean the infliction of any injury. "Many are they that persecute me and afflict me" (Ps 118:157). Then he mentions the evils which consist in the removal of good things necessary for life, namely, food and clothing: "if we have food and clothing, with these we shall be content" (1 Tim 6:8). In regard to the removal of food he says: "or famine"; of clothing, "or nakedness": "to the present hour we hunger and thirst, we are ill-clad" (1 Cor 4:11). In regard to future evils he adds, "or danger," threatening at any moment: "in danger from rivers, danger from robbers" (2 Cor 11:26). In regard to death he says, "or the sword": "they were killed with the sword" (Heb 11:37).”

“&c. Who then, or what shall separate us from the love of Christ? Neither devils, nor men, nor any thing in nature, unless it be by our own fault, and unless we wilfully and sinfully leave God. — I am sure. In the Greek, I am [7] fully persuaded, that nothing can separate us, &c. In fine, another argument to prove we ought to have a firm hope in God, is that Christ Jesus, who sits at the right hand of God, also intercedeth for us. Christ, as man, intercedeth, prayeth for us, is our advocate and chief mediator See Hebrews vii. Christ is truly said to pray for us in heaven, though it is not he custom of the Church to call upon him in this manner, “Christ pray for us;” because being God, as well as man, he has all things under his command. (Witham)”

“Who shall separate us from the love of Christ?--This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear from the closing words of the chapter, which refer to the same subject. Nor would the other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence in Christ. "It is no ground of confidence to assert, or even to feel, that we will never forsake Christ; but it is the strongest ground of assurance to be convinced that His love will never change" [HODGE]. shall tribulation, &c.--"None of these, nor all together, how terrible soever to the flesh, are tokens of God's wrath, or the least ground for doubt of His love. From whom could such a question come better than from one who had himself for Christ's sake endured so much? (See 2Co. 11:11-33; Co1 4:10-13). The apostle says not (remarks CALVIN nobly) "What," but "Who," just as if all creatures and all afflictions were so many gladiators taking arms against the Christians [THOLUCK].”

“This present time, therefore, in which men are called and saved by the Lord, is properly understood to be denoted by "the acceptable year of the Lord;" and there follows on this "the day of retribution," that is, the judgment. And the time thus referred to is not called "a year" only, but is also named "a day" both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, "As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter." But here the expression "all the day long" is put for all this time during which we suffer persecution, and are killed as sheep. As then this day does not signify one which consists of twelve hours, but the whole time during which believers in Christ suffer and are put to death for His sake, so also the year there mentioned does not denote one which consists of twelve months, but the whole time of faith during which men hear and believe the preaching of the Gospel, and those become acceptable to God who unite themselves to Him.”

“"For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." "But if we also suffer for righteousness' sake," says Peter, "blessed are we. Be not afraid of their fear, neither be troubled. But sanctify the Lord God in your hearts: and be ready always to give an answer to him that asks a reason of the hope that is in you, but with meekness and fear, having a good conscience; so that in reference to that for which you are spoken against, they may be ashamed who calumniate your good conversation in Christ. For it is better to suffer for well-doing. if the will of God, than for evil-doing." But if one should captiously say, And how is it possible for feeble flesh to resist the energies and spirits of the Powers? well, let him know this, that, confiding in the Almighty and the Lord, we war against the principalities of darkness, and against death. "Whilst thou art yet speaking," He says, "Lo, here am I." See the invincible Helper who shields us. "Think it not strange, therefore, concerning the burning sent for your trial, as though some strange thing happened to you; But, as you are partaken in the sufferings of Christ, rejoice; that at the revelation of His glory ye may rejoice exultant. If ye be reproached in the name of Christ, happy are ye; for the Spirit of glory and of God resteth on you." As it is written, "Because for Thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us."”

“Christ, he means, the wisdom and power of God the Father, hath builded His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, "The Word became flesh, and dwelt among us." As likewise the wise prophet testifies: Wisdom that was before the world, and is the source of life, the infinite "Wisdom of God, hath builded her house" by a mother who knew no man,-to wit, as He assumed the temple of the body. "And hath raised her seven pillars; "that is, the fragrant grace of the all-holy Spirit, as Isaiah says: "And the seven spirits of God shall rest upon Him," But others say that the seven pillars are the seven divine orders which sustain the creation by His holy and inspired teaching; to wit, me prophets, the apostles, the martyrs, the hierarchs, the hermits, the saints, and the righteous. And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter." And again, "She hath mingled her wine" in the bowl, by which is meant, that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other. "And she hath furnished her table: "that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper. And again, "She bath sent forth her servants: "Wisdom, that is to say, has done so-Christ, to wit-summoning them with lofty announcement. "Whoso is simple, Let him turn to me," she says, alluding manifestly to the holy apostles, who traversed the whole world, and called the nations to the knowledge of Him in truth, with their lofty and divine preaching. And again, "And to those that want understanding she said"-that is, to those who have not yet obtained the power of the Holy Ghost-"Come, eat of my bread, and drink of the wine which I have mingled for you; "by which is meant, that He gave His divine flesh and honoured blood to us, to eat and to drink it for the remission of sins.”

“"For Thy sake we are killed all the day long, we are accounted as sheep for the slaughter." That is, we are exposed to all to be evil entreated of them. But yet against so many and so great dangers and these recent horrors, the object of our conflicts is given as a sufficient consolation, or rather not sufficient only, but even much more. For it is not for men, nor for any other of the things of this life that we suffer, but for the King of the universe. But this is not the only crown, for he encircles them with another besides, and that varied and manifold. Since then, as they were men they could not have deaths without number to undergo, he shows that in this way the prize is none the less. For even if by nature it were fated to die once, by choice God hath granted us to suffer this every day, if we be so minded. Whence it is plain that we shall depart with as many crowns as we have lived days, or rather with many more. For it is possible in a day to die not once alone or twice, but many times. For he who is always ready unto this, keeps continually receiving a full reward. This then is what the Psalmist hints at, when he says, "all the day." And for this reason the Apostle also brought him before them to rouse them up the more. For if, he means, those in the old dispensation, who had the land as their reward, and the other things which come to a close along with this life, did so look down upon the present life and the temptations and dangers of it, what pardon should we find if we deal so languidly after the promise of Heaven, and the Kingdom above, and its unutterable blessings, so as not to come even up to the same measure as they?”

“We suffer not for any crime but for the sake of him who said: "Blessed are you when men shall persecute you, etc." This is especially fulfilled in Christians, for we are not permitted to defend ourselves but must endure all attacks with the greatest patience, according to the example of our Lord and teacher, who was led like a sheep to the slaughter.”

“Lest they should consider afflictions and tribulations a cessation of God's love, he brings forward the words of the prophet who foretold about them and showed that endurance or dying every day for the glory of God constitutes the greatest consolation, which endurance or consolation comes by free will, because for nature it is impossible. And to be put to death means to be offered as a sacrifice to God. This is precisely what he indicates when he says: "as sheep destined for slaughter." Just as sheep do not resist when they are slaughtered, so also do we.”

“Then when he says, "as it is written," he shows the importance of this question, inasmuch as he says that all these things lie at hand to be suffered by the saints for the love of Christ. And he quotes the words of the Psalmist as though spoken by the martyrs. These words mention, first of all, the cause of the suffering: for it is not the suffering but the cause that makes the martyr, as Augustine says. Hence he says, "for your sake": "he who loses his life for my sake shall find it" (Matt 10:39); "let none of you suffer as a murderer, or a thief; yet if one suffers as a Christian, let him not be ashamed" (1 Pet 4:15). One suffers for Christ by suffering not only for the faith of Christ but for any just deed done for the love of Christ: "blessed are those who are persecuted for justice's sake" (Matt 5:10). Second, he mentions the severity of the suffering when he says: "we are put to death," i.e., handed over to death: "for we are sold, I and my people, to be destroyed" (Esth 7:4). Third, the duration of the persecution when he says, "all the day long," i.e., during the whole period of life; "while we live we are always being given up to death for Jesus' sake" (2 Cor 4:11). Fourth, the persecutor's readiness to kill, when he says, "we are regarded as sheep to be slaughtered," i.e., marked to be killed in the meat market. So, too, the saints are intentionally killed: "the hour is coming when whoever kills you will think he is offering service to God" (John 16:2); "feed the flock doomed to slaughter" (Zech 11:4).”

“As long as we rely on God's love, we suffer no feeling of pain. For his love, by which he loved us and drew us to him, makes us not feel the pain and crucifixion of the body. In all these things we are more than conquerors. The bride in the Song of Songs says something similar: "I am wounded with love." In the same way our soul, once it has received Christ's wound of love, will not feel the wounds of the flesh, even if it gives the body over to the sword.”

“"Nay, in all these things we are more than conquerors through Him that loved us." For what is indeed wonderful is this, not that we are conquerors only, but that we are so by the very things meant as plots against us. And we are not merely conquerors, but we are "more than conquerors," that is, are so with ease, without toil and labor. For without undergoing the real things, by only setting our mind aright, we raise our trophies against our enemies. And with good reason. For it is God that striveth together with us. Do not then be doubtful, if though beaten we get the better of our beaters, if driven out we overcome our persecutors, if dying we put the living to flight. For when you take the power and also the love of God into account, there is nothing to prevent these wondrous and strange things from coming to pass, and that victory the most advantageous should shine upon us. For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might. See the Jews then with these among them, and at a loss quite, and saying, "What are we to do to these men?" For it is marvellous indeed, that though they had hold of them and had got them liable to their courts, and imprisoned them and beat them, they were yet at a loss and in perplexity, as they got overcome by the very things whereby they expected to conquer. And neither kings nor people, nor ranks of demons, nor the devil himself, had power to get the better of them, but were all overcome at a very great disadvantage, finding that all they planned against them became for them. And therefore he says, "we are more than conquerors." For this was a new rule of victory for men to prevail by their adversaries, and in no instance to be overcome, but to go forth to these struggles as if they themselves had the issue in their own hands.”

“Having said before that we are being put to death, the apostle, lest anyone grow faint thinking in human terms, offers encouragement, and does not say: we conquer, but: "we more than conquer," that is, with ease, without toils and sweat, and moreover through the very means by which they plot against us. For the most perfect victory consists in prevailing at the very time when we are driven out and persecuted. Therefore, do not lose faith, because God assists us, and not only does He assist, but He has also loved us. Therefore there is nothing surprising in the fact that we easily prevail in the midst of afflictions themselves.”

“Then he answers the question, at "but in all these things." First, he gives the answer, saying, "but in all these things," namely, the evils mentioned above, "we overcome," as long as we preserve our love unsullied: "in his arduous contest she gave him the victory" (Wis 10:12). But we do not succeed by our own strength but through Christ's help; hence he adds, "because of him who has loved us," i.e., on account of his help or on account of the affection we have for him; "not as though we first loved him, but because he first loved us" (1 John 4:19); "thanks be to God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57).”

“Nay, in all these things we are more than conquerors, through him that loved us--not, "We are so far from being conquered by them, that they do us much good" [HODGE]; for though this be true, the word means simply, "We are pre-eminently conquerors." See on Rom 5:20. And so far are they from "separating us from Christ's love," that it is just "through Him that loved us" that we are victorious over them.”

“"For I am persuaded that neither death," through the assault of persecutors, "nor life" in this world, "nor angels," the apostate ones, "nor powers" (and Satan's power is the life which he chose, for such are the powers and principalities of darkness belonging to him), "nor things present," amid which we exist during the time of life, as the hope entertained by the soldier, and the merchant's gain, "nor height, nor depth, nor any other creature," in consequence of the energy proper to a man,-opposes the faith of him who acts according to free choice. "Creature" is synonymous with activity, being our work, and such activity "shall not be able to separate us from the love of God, which is in Christ Jesus our Lord." You have got a compendious account of the gnostic martyr.”

“Here we pass from human temptations to superhuman trials. Of the former Paul says that we can overcome them, but although he does not say this of the latter—for only Christ can conquer them—nevertheless even here there is reason to speak of victory, since even with all the forces of the enemy ranged against us, nothing can separate us from the love of God."Death" here refers primarily to the death which separates the soul from the love of God, rather than what we usually think of as death, which merely separates the soul from the body. "Life" here presumably refers to the life of sin, which is constantly trying to separate us from the love of God. "Angels" and "principalities" must refer to the devil and his hosts, against whom we have to struggle. "Things present" are the desires of this world, and "things to come" are the trials and temptations which may yet afflict us in this life. The "powers" are spiritual beings rather like angels, who must, however, be distinguished from them. They also fight to separate us from the love of God, but they cannot prevail if that love is rooted and grounded in us.”

“"For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." And here the words he uses are high-wrought and exceedingly warm, to show his love. And what he means is somewhat as follows. Why speak, he means, of things present, and evils inherited in this life? For even if a person were to tell me of things to come, and of powers; of things, such as death and life; of powers, such as angels and archangels, and all the superior orders of beings; even these would be little to me compared with the love of Christ. For even if a person were to threaten me with that future death to which there is no death, to separate me from Christ, nor if he promised the life without end, would I agree to it. Why mention kings here below and consuls? and this one or that? for if you tell me of angels, or all the powers above, or all existing things, or all that are to come, they are all small to me, both those in the earth, and those in heaven, and those under the earth, and those above heaven, compared to this charm. Then as though these were not enough to set before them the strong desire which he had, he gives a being to others again of like magnitude, and says, "nor any other creation." And what he means is nearly this, even if there were any other creation as great as the visible, and as great as the intelligible, none of them could part me from that love. This he says not as if the Angels attempted it, or the other Powers, far from it, but as wishing to show quite to the utmost the charm he had toward Christ. For Christ he loved not for the things of Christ, but for His sake the things that were His, and to Him alone he looked, and one thing he feared, and that was falling from his love for Him. For this thing was in itself more dreadful than hell, as to abide in it was more desirable than the Kingdom.”

“Paul says that he is sure, not merely that he is of the opinion … that neither death nor the promise of temporal life nor any of the other things he lists can separate the believer from God's love. No one can separate the believer from God; not someone who threatens death, because he who believes in Christ shall live even if he dies, nor someone who offers earthly life, because Christ gives us eternal life. An angel cannot separate us, because "if an angel comes down from heaven and tells you something other than what you receive, let him be anathema." Nor can a principality, i.e., an opposing power, because Christ has … vanquished them in himself.”

“He first said that God loved us, and then speaks of his own love for God, so that no one would think that he is exalting himself. We, he reasons, are so bound to the love of God that not only can the calamities inseparable from this life not tear us away from it, but even if some tyrant were to threaten with future death consisting in execution, or promise an unending life in order to thus divert us from God, he would not succeed in the least. And what do you tell me about kings and tyrants? Neither angels, nor all the heavenly powers, nor the present, nor the future, nor height, that is, what is in heaven, nor depth, that is, what is in the earth, nor glory, nor dishonor can turn us away from that love. By height some understand the Kingdom of Heaven, and by depth — the loss of it. Even if there were some other creature, whether visible or apprehended by the mind, even that would not draw me away from that love. He expressed himself this way not because angels draw people away from Christ, but by way of supposition and out of a strong desire to show the highest degree of love for God — not the love of which the Jews boast, but the love that Christians have; for although the Jews also say that they love God, they do not love Him in Christ Jesus, because they do not believe in Christ.”

“Paul, what do you say about charity? "Who," he says, "shall separate me from the charity of God?" He answers: "Tribulation? or distress? or hunger? or nakedness? or danger? or persecution? or the sword?" And he says: "I am certain that neither death nor life nor things present nor things to come shall be able to separate me from the charity which is in Christ Jesus." Chrysostom says that Paul enumerates all creatures and says: "Nor shall any other creature be able to separate me from the charity which is in Christ Jesus": that is, if a creature could be made anew, it could not separate me. This charity draws us to a celestial nature and does not permit any foreign impression upon us: of itself, it is perpetual; unless I give a bill of divorce, God will not take away his charity from us.”

“Second, he clarifies the solution, showing that the saints' love is inseparable, at "for I am sure." First, he shows that it cannot be separated by creatures that exist; second, nor by creatures that do not exist but could, at "nor any other creature." In regard to the first he does two things. First, he mentions things that exist in man, saying, "I am sure that neither death," which is the first among things we fear, "nor life," which is first among things we desire, will be able to separate us from the love of God: "if we live, we live to the Lord, and if we die, we die to the Lord" (Rom 14:8). In these two are included all the ones previously mentioned. For six evils previously mentioned refer to life; but one, namely, the sword, refers to death, as was said above. Then he mentions things outside of man. Among these are, first, spiritual creatures; hence he says: "nor angels," i.e., the lower ones assigned to guard individual men: "he will give his angels charge of you" (Ps 91:11). "Nor principalities," i.e., those assigned to guard nations: "now I will return to fight against the prince of Persia; and when I am through with him, the prince of Greece will come. And there is none who contends by my side against these except Michael" (Dan 10:20). He adds, "nor powers," which is the highest order of ministering angels: "the powers of heaven will be shaken" (Luke 21:26). This can be understood in two ways: in one way of wicked angels, who struggle against the saints: "our wrestling is not against flesh and blood, but against principalities and powers" (Eph 4:12). In another way it can refer to the good. Here Chrysostom in his book, On Compunction of Heart, says that the Apostle said this, not that the angels would at some time try to separate him from Christ; rather, these impossible things would be more possible, so to speak, than for him to be separated from the love of Christ. He speaks this way to show how great in him is the strength of divine love, and to lay everything out in the open. For this is the way of lovers, that they cannot hide their love in silence but assert and bare it to their friends and to the beloved, and they cannot confine the flames within their heart. They speak of them frequently, so that by constantly recounting their love they may gain some relief, some cooling of the tremendous burning within them. In just this way, blessed Paul here acts as an outstanding lover of Christ: he gathers up in one sentence all things that are and that were, everything that can be and even those that cannot. It is similar to what is said in Galatians: "but even if we, or an angel from heaven, preach to you another gospel than that which we have preached to you, let him be accursed" (Gal 1:8). Then he mentions visible creatures, and he sets out two distinctions. First according to time, by which they are distinguished according to present and future. Hence he says, "nor things present," whether they cause pain or pleasure: "we look not to the things that are seen" (2 Cor 4:18). Then he adds, "nor things to come." Whether we fear them or desire them, they cannot separate us from the love of Christ. Hence it is said: "for I am ready not only to be imprisoned but even to die at Jerusalem for the name of the Lord Jesus" (Acts 21:13). Then he distinguishes sensible creatures on the basis of magnitude: first he touches on magnitude of strength, when he says, "nor might," i.e., no strong creature, such as a raging fire or sea, can separate me from the love of Christ, because "love is as strong as death" (Song 8:6).”

“For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers--whether good or bad. But as the bad are not called "angels," or "principalities," or "powers," save with some addition to show that such are meant (Mat 25:41; Col 2:15; Eph 6:12; Pe2 2:4 --except perhaps Co1 6:3), probably the good are meant here, but merely as the same apostle supposes an angel from heaven to preach a false gospel. (So the best interpreters). nor things present, nor things to come--no condition of the present life and none of the unknown possibilities of the life to come.”

“I am sure that even if someone threatens us with death, or promises life, or says he is an angel sent from the Lord, or pretends to be the prince of the angels, or gives us some honor in this present life, or holds out the glory of things to come, or works wonders, or promises heaven and staves off hell, or tries to persuade us with deep learning—I am sure that he will never be able to cut us off from the love of Christ.Paul loved God in Christ. Love for Christ means keeping his commandments. Christ established that brotherly love is an imitation of his own love when he said: "By this will all men know that you are my disciples, if you love one another." So John also says: "If you do not love a brother whom you see, how can you love God, whom you do not see?"”

“Often vain curiosity about things which are unknowable … whether in heaven or in hell separates us from God, unless love triumphs. For love calls us to certain spiritual knowledge not by the vanity of external things but by an inner light."Nor anything else in all creation" can be understood in two ways. First, as a visible creature.… By this interpretation Paul means that no other creature, i.e., no love of bodies, separates us from God. Or surely it may also mean that no other creature … stands between us and God, opposing us and keeping us from God's embrace. For beyond human minds, which are rational, there is no other creature—only God himself.”

“Chrysostom says that Paul enumerates all creatures and says: "Nor shall any other creature be able to separate me from the charity which is in Christ Jesus": that is, if a creature could be made anew, it could not separate me. This charity draws us to a celestial nature and does not permit any foreign impression upon us: of itself, it is perpetual; unless I give a bill of divorce, God will not take away his charity from us.”

“Second, he mentions magnitude of dimension, describing them by what properly belongs to bodies, namely height and depth. Hence he says, "nor height," from which someone might threaten to cast me headlong, as in Luke: "they led Jesus to the brow of the hill, that they might throw him down headlong" (Luke 4:29); "nor depth," in which someone might submerge me: "I sink in deep mire" (Ps 69:2). These three things can also be referred to the ways a person could turn a man away from God: in one way by the force of might; but as it is said, "no one is strong as our God" (1 Sam 2:2). Second, by the lofty height of one's authority; but God is the highest of the kings of the earth (Ps 89:27). Third, by the depth of one's wisdom; but God's knowledge is deeper: "deeper than Sheol—what can you know?" (Job 11:8). These two, height and depth, can be referred to adversity and prosperity: "with the weapons of justice for the right and for the left" (2 Cor 6:7). Or according to Chrysostom, who says in the book On Compunction of Heart: height and depth seem to me to signify nothing other than the kingdom of heaven and Gehenna. As if to say: not even if it is necessary for me to fall away from the kingdom, or to be dragged into Gehenna for Christ, should I fear this. With regard to creatures that do not exist but could, he says, "nor any other creature." According to Chrysostom, he says this about the things that are not, as though all things that are do not suffice, but he must, so to speak, challenge to battle even the things that are not. None of them, he says, "will be able to separate us from the love of God": "love never falls away" (1 Cor 13:8). This love of God is "in Christ Jesus our Lord," because it was given to us through him, inasmuch as he gave it to us through the Holy Spirit: "I have come to cast fire on the earth and what will I but that it be kindled" (Luke 12:49). But since it says in Ecclesiastes, "a man does not know whether he is worthy of love or hatred, but all things are kept uncertain" (Eccl 9:1), why does the Apostle say that he is certain that nothing can separate him from the love of God? One can answer that the Apostle is not speaking of himself personally but is spokesman for all the predestined, about whom he declares that nothing can separate them from the love of God because of the certainty of predestination. This certainty can be caused by the power of charity, which, considering its nature, cannot be separated from certain persons, since it loves God above all things. Hence if a person falls away from love, it is not on account of a shortcoming in this virtue but on account of a defect in one's free choice. But if Paul is speaking for himself, he could be certain of it only by a revelation, because it was said to him: "my grace is sufficient for you" (2 Cor 12:9). For as to the outcome of free choice he says elsewhere: "lest while speaking to others, I myself become a castaway" (1 Cor 9:27).”

“nor any other creature--rather, "created thing"--any other thing in the whole created universe of God shall be able to separate us, &c.--"All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all that can be thought of, and are only a rhetorical paraphrase of the conception of allness" [OLSHAUSEN]. from the love of God, which is in Christ Jesus our Lord--Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "justified by faith" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of love is this?" And "what manner of persons ought we to be," who are thus "blessed with all spiritual blessings in Christ?" Note, (1) There is a glorious consistency between the eternal purposes of God and the free agency of men, though the link of connection is beyond human, perhaps created, apprehension (Rom 8:28). (2) How ennobling is the thought that the complicated movements of the divine government of the world are all arranged in expressed furtherance of the "good" of God's chosen (Rom 8:28)! (3) To whatever conformity to the Son of God in dignity and glory, believers are or shall hereafter be raised, it will be the joy of everyone of them, as it is most fitting, "that in all things He should have the pre-eminence" (Col 1:18), (Rom 8:29). (4) "As there is a beautiful harmony and necessary connection between the several doctrines of grace, so must there be a like harmony in the character of the Christian. He cannot experience the joy and confidence flowing from his election without the humility which" the consideration of its being gratuitous must produce; nor can he have the peace of one who is justified without the holiness of one who is saved" (Rom 8:29-30) [HODGE]. (5) However difficult it may be for finite minds to comprehend the emotions of the Divine Mind, let us never for a moment doubt that in "not sparing His own Son, but delivering Him up for us all," God made a real sacrifice of all that was dearest to His heart, and that in so doing He meant for ever to assure His people that all other things which they need--inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it--will in due time be forthcoming (Rom 8:32). (6) In return for such a sacrifice on God's part, what can be considered too great on ours? (7) If there could be any doubt as to the meaning of the all-important word "JUSTIFICATION" in this Epistle--whether, as the Church of Rome teaches, and many others affirm, it means "infusing righteousness into the unholy, so as to make them righteous," or, according to Protestant teaching, "absolving, acquitting, or pronouncing righteous the guilty" Rom 8:33 ought to set such doubt entirely at rest. For the apostle's question in this verse is, "Who shall bring a charge against God's elect?" In other words, "Who shall pronounce" or "hold them guilty?" seeing that "God justifies" them: showing beyond all doubt, that to "justify" was intended to express precisely the opposite of "holding guilty"; and consequently (as CALVIN triumphantly argues) that it means "to absolve from the charge of guilt." (8) If there could be any reasonable doubt in what light the death of Christ is to be regarded in this Epistle, Rom 8:34 ought to set that doubt entirely at rest. For there the apostle's question is, Who shall "condemn" God's elect, since "Christ died" for them; showing beyond all doubt (as PHILIPPI justly argues) that it was the expiatory (character of that death which the apostle had in view). (9) What an affecting view of the love of Christ does it give us to learn that His greatest nearness to God and most powerful interest with Him--as "seated on His right hand"--is employed in behalf of His people here below (Rom 8:34)! (10) "The whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian; and, so far as it is evil, is more than a conquered foe" (Rom 8:35-39) [HODGE]. (11) Are we who "have tasted that the Lord is gracious," both "kept by the power of God through faith unto salvation" (Pe1 1:5), and embraced in the arms of Invincible Love? Then surely, while "building ourselves up on our most holy faith," and "praying in the Holy Ghost," only the more should we feel constrained to "keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jde 1:20-21). Next: Romans Chapter 9”