Coke's Commentary on the Holy Bible · Romans Chapter 8

Romans 8:1. There is therefore now— Αρα νυν . The word Αρα here, is not illative, but strongly affirmative;—nempe utique, certainly, verily; (see Matthew 12:28. Luke 11:48; Luk 18:8 in the original). Now, is "under the Gospel." This carries our thoughts back to Rom 8:6 of the foregoing chapter; which verse the Apostle comments upon in the eleven first verses of this chapter; and these verses shew the Christian Jew how he is obliged under the Gospel to sanctity of life, and correspond to the first eleven verses of the sixth chapter, where he shews the same thing to the Gentile Christian. Πνευμα, Spirit, certainly is not used in the same sense throughout this chapter. In Romans 8:10; Rom 8:16 it signifies the spirit of our mind (as Acts 7:59; Acts 17:16; Acts 18:5; Acts 18:25.Romans 1:9; Romans 1:9; Romans 12:11.Galatians 5:17; Galatians 5:17.); the supreme part of our constitution, or the principle of reason, by which we discern, approve, and choose the truth; and thus it answers to νους, mind, in the foregoing chapter, Romans 8:25. But in Romans 8:9; Romans 8:11; Romans 8:16; Rom 8:26-27 it signifies that heavenly Person, whom we call the Holy Ghost, given to the Apostles and others in his miraculous power, and sent to enlighten and sanctify all those who submit to the righteousness of God which is by faith, and desire to live soberly, righteously, and godly. The verse before us may be paraphrased thus: "Under the weak and lifeless dispensation of the law, the sinner remains, as we have shewn above, in a deplorable state, without help or hope, enslaved to sin, and sentenced to death. Butnow, under the Gospel, the most encouraging hopes smile upon us, and we have the highest assurance that all genuine believers, notwithstanding former transgressions, are quite discharged from the penalty of the law, and disengaged from the servitude of sin; and will so continue, if so be they make that faith a principle of obedience, and do not choose to live in wickedness, according to the instigation of fleshlyappetite; but in truth and holiness, according to the dictates of the inward man," &c. See Locke, and Bengelius.

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Romans 8:2. For the law of the Spirit of life— That it is the Spirit of life and grace,—the Spirit of Christ,—who delivers from the law in the members, that law of death, is evident from chap. Romans 7:23-25. Why it is called a law, may be found in the antithesis to the law of sin and death; grace being as certain a law to give life to Christians, who live not after the flesh, as the influence of sinful appetites is to bring death on those who are not under grace. The reason why it is called the law of the Spirit of life is, that the Gospel which contains this doctrine of grace is dictated by the same Spirit that raised up Christ from the dead; that quickens us to newness of life, and has for its end the conferring of eternal life. By the law of sin and death is meant, that which he calls the law in his members, chap. Rom 7:23 where it is termed the law of sin; and Rom 8:24 the body of death, from which grace delivers. This is certain, that no one who considers what St. Paul has said, Romans 8:7; Rom 8:13 of the foregoing chapter, can think that he can call the law of Moses the law of sin, or the law of death. See Locke.

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Romans 8:3. For what the law could not do, &c.— For this the law not being able to effect, &c. The weakness, and as he there also calls it, the unprofitableness of the law, is again taken notice of by the Apostle, Hebrews 7:18-19. There were two defects in the law, whereby it became in this limited sense unprofitable, so as to make nothing perfect; (for it is profitable to drive us to Christ;) the one was its inflexible rigour, against which it provided no allay, or mitigation. It left no place for atonement; the least slip was mortal; death was the inevitablepunishment of transgression, by the sentence of the law. St. Paul's Epistles are full of this; and he shews, Hebrews 10:5; Heb 10:10 how we are delivered from it by the body of Christ. The other weakness or defect of the law was, that it could not enable those who were under it to get the mastery over their flesh, or carnal propensities: the law exacted complete obedience, but afforded men no help against their vicious inclinations. St. Paul shews here how believers are delivered from this dominion of sin in their mortal bodies, by the Spirit of Christ enabling them; upon their sincere endeavours after righteousness, to keep sin under in their mortal bodies; in conformity to Christ, in whose flesh it was condemned, executed, and perfectly extinct, having never indeed had there any life or being,—as we shall observe more fully by-and-by. The provision made in the new covenant against both these defects of the law, is in the Epistle to the Hebrews expressed thus: First, he will write his law in their hearts; because, secondly, he will be merciful to their iniquities; Hebrews 8:7-12. And for sin, περι αμαρτιας, signifies an offering for sin. See 2 Corinthians 5:21.Hebrews 10:5-10; Hebrews 10:5-10. So that the plain import is, "God sending his own Son in the likeness of sinful flesh,—[like unto our frail sinful flesh in all things except sin, Hebrews 4:15.],—and sending him to be an offering for sin, hath condemned sin," &c. Thus the manner and end of his sending are joined. The prosopopoeia whereby sin was considered as a person through the foregoing chapter being continued here, the condemning of sin in the flesh, cannot mean, as some would have it, that Christ was condemned for sin, or in the place of sin; for that would be to save sin, and leave that alive which Christ came to destroy. But the plain meaning is, that sin itself was condemned, or put to death, in his flesh; that is, was suffered to have no life or being in the flesh of our Saviour: he was in all points tempted as we are, yet without sin. This farther appears to be the sense by the following words. The antithesis between condemnation, Rom 8:1 and condemned here, will also shew why that word is used to express the death or non-existence of sin in our Saviour; 1 Peter 2:22. That St. Paul sometimes uses condemnation for putting to death, see chap. Romans 5:16-18. To what has been advanced in this note, it may be urged, "Had not the Jews, before Christ came, the assistances of the Spirit, and sufficient means and motives to deliver them from the power of sin?" To which we reply, certainly they had, as appears particularly from the Psalms and prophetic writings; yea all mankind, since the promise, Gen 3:15 in all ages and parts of the world, have been, and still are, under grace; grace founded upon the redemption which is in Christ; and therefore always had, and still have, the benefit of divine assistance, however they might have neglected or abused it. But the Apostle is here considering the assistances enjoyed, under the then newly-erected dispensation of the Gospel, (which in means and motives far exceeds all others,) and with particular regard to the Jew; and upon a comparison with the law, in which he rested for every thing, to shew the infinite preference of the Gospel to mere law;—as appears from the foregoing chapter: where he at large shews the Jew the insufficiency of mere law, or a rule of duty, to deliver a man from sin and corruption; though the instructions here given to the Jew concerning the superior advantages of the Gospel for sanctification, would be of use to the Gentile convert; as his discourse to the Gentile, chap. 6: concerning our obligation to holiness, would be of service to the Jew, so far as either should need instruction upon those heads. See Locke and Whitby.

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Romans 8:4. That the righteousness of the law, &c.— Δικαιωμα, righteousness, here seems to be used in the most extensive sense, and may signify both moral righteousness, and the consequence of it, salvation, (see chap. Rom 5:16 in the original). The Gospel frees those from sin who choose to be free, which was more than the law could do. Law neither grants pardon, nor supplies help: but yet the Gospel does not free those from sin, who wickedly choose to remain under the dominion of it; for a willing slave, determined to continue in servitude, who can free? The Apostle demonstrates, in the four next verses, that under any dispensation, such as continue impenitently in a sensual life, must perish; and he insists so particularly upon this, probably either to prevent a mistake,—for some might be so weak as to imagine, that a mere profession of Christianity would secure them from the power of sin;—or to obviate an objection which the Jew might be ready to make. He might allege; "But there are wicked men under the Gospel, as well as under the law." The Apostle answers, "Men who choose to continue under the power of sin and lust, according to the true nature of things, must perish under every dispensation. God provides proper means under the Gospel to deliver them from a wicked life, and to bring them to true holiness; but he cannot, consistently with his perfections, either force them tobe holy, or love them if they are wicked." As Christ in the flesh was wholly exempt from all taint of sin, so we, by that Spirit who was in him, shall be exempt from the dominion of our carnal lusts, if we make it our choice and endeavour to live after the Spirit, Romans 8:9-11. For one thing which we are to perform by that Spirit, is the mortification of the body. See Romans 8:13.Galatians 5:16-26; Galatians 5:16-26. Locke, and Peters on Job, p. 281.

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Romans 8:6. For to be carnally-minded is death— For joins what follows to Rom 8:1 as the reason of what is here laid down; namely, that deliverance from condemnation is experienced only by such Christian converts, as walk not after the flesh, but after the Spirit:—for, &c. See Locke.

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Romans 8:7. The carnal mind— Φρονημα της σαρκος should have been translated here to be carnally-minded, as it is in the foregoing verse; which is justified by φρονουσι τα της σαρκος, do mind the things of the flesh, Rom 8:5 which signifies the employing the bent of their minds, or subjecting their mind entirely to the fulfilling the lusts of the flesh: see 1 Corinthians 2:14. The Apostle, in the next clause, gives the reason why even those who have received the Gospel,—for to such he is here speaking,—are not saved unless they cease to walk after the flesh; because that runs directly counter to the law of God, and can never be brought into conformity and subjection to his commands. Such a settled contradiction to his precepts cannot be suffered by the supreme Lord and Governor of the world in any of his creatures, without foregoing his sovereignty, and giving up the eternal immutable rule of right, to the subverting the very foundations of all order and moral rectitude in the intellectual world. This, even in the judgment of men themselves, will be always thought a necessarypiece of justice for the keeping out of anarchy, disorder, andconfusion; that those refractory subjects, who set up their own inclinations for their rule against the law, which was made to restrain those very inclinations, should feel the severity of the law, without which the authority of the law and the law-maker cannot be preserved. See Locke.

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Romans 8:8. So then they that are in the flesh, &c.— This is the conclusion drawn from what went before; and in the flesh here, must mean the same as to be carnally-minded, &c. above;—to be under the government of sensual appetites. See Galatians 4:3-6.

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Romans 8:9. But ye are not in the flesh, &c.— The word Ειπερ, rendered if so be, may here stand for the word επειδηπερ, as it does 2 Thessalonians 1:6. Have, in the last clause, is emphatical, and signifies to retain, to fix in the mind as a principle,—duly to improve. Compare 1 John 5:12. 2 John 1:9.

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Romans 8:12. Therefore, brethren, &c.— After the Apostle has separately and distinctly shewn how the affair ofsanctification or obligation to piety and holiness stands under the Gospel, both with regard to Jews and Gentiles, he seems here to address himself to both conjointly. And, I. He draws the general conclusion from all his arguments upon this subject, Rom 8:12 where the phrase αρα ουν, appears to be the grand inference from all that he has been arguing, in relation to sanctity of life. II. He shews the ground on which they may hope for eternal life, Romans 8:14-17. III. And whereas the affair of suffering persecution was a great stumbling-block to the Jew, and might very much discourage the Gentile, he introduces it to the best advantage, Rom 8:17 and advances several arguments to fortify their minds under all trials; as, First, that they suffered with Christ: Secondly, in order to be crucified with him, in a manner which willinfinitelycompensateanypresentsufferings, ver.17,18.Thirdly,Allmankind are under various pressures, longing for a better state, Romans 8:19-22. Fourthly, The most eminent Christians, distinguished by the choicest gifts of heaven, were in the same distressed condition, Romans 8:23. Fifthly, According to the plan of the Gospel, we are to be saved after a course of patience, exercised in a variety of trials, Romans 8:24-25. Sixthly, The Spirit of God will supply patience to every upright soul under persecution and suffering: which will put them into a state highly pleasing to God, Romans 8:26-27. Seventhly, All things, even the severest trials, shall operate together to accomplish the salvation of those who love God, Romans 8:28. This he proves by giving us a view of the several steps which the wisdom and goodness of God have settled, in order to perfect the salvation of the faithful, Romans 8:29-30. Hence, IV. He concludes from the whole of his preceding arguments, that, as we are brought into a state of pardon by the free grace of God, founded upon the death of Christ, who is now our glorious Agent and Intercessor in heaven, no possible cause,—supposing we perseveringly love God, (for to such only the Apostle's observations are applicable,)—will be able to pervert our minds; Rom 8:31 to the end.

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Romans 8:13. Ye shall die— Μελλετε αποθνησκειν, ye shall die hereafter; namely, the second death at the last day. The wicked Christian professor is nigh unto the curse; whose end is, to be burned. See Hebrews 6:8.

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Romans 8:14. They are the sons of God— Isaac, by his super-natural birth, being in a peculiar manner the son of God,the Israelites his children were called by God himself his son, Exodus 4:22. But they were God's son only in an inferior sense: for by that relation they were entitled to nothing but the earthly inheritance. Whereas believers are in a higher sense the sons of God. Being spiritually begotten of God, they partake of his nature, are heirs of the heavenly country, and, if faithful unto death, by the redemption of their body may become immortal like God—they are capable of enjoying the everlasting inheritance. Perhaps also the high title of the sons of God is given to believers, to convey an affecting idea of their dignity and felicity; because, of all the things in which worldly men glory, noble birth is the chief.

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Romans 8:15. The spirit of bondage— What this is, the Apostle has plainly declared, Hebrews 2:15. Again, means, "Now again, under Christ; as the Jews did from Moses under the law." The word abba signifies father in the Jewish language, and the insertion of it beautifully represents the union of Jewish and Christian believers, in thosedevotionswhichwere dictated by a filial spirit, as well as the genuine experience of a child of God. See Locke, Doddridge, and Evans's Christian Temper, vol. 1: serm. 17, 18.

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Romans 8:16. The Spirit itself beareth witness, &c.— It may be proper to inquire, on this much controverted verse, 1st, How many and who are the witnesses here spoken of? and 2nd, What is the kind of evidence given by them? I. Συμμαρτυρει, rendered bearing witness with, signifies to be a fellow-witness, or to witness the same thing that another doth. This is the constant meaning of the word in Scripture, nor is it ever used but where there is a concurrent evidence of two witnesses (see chap. Romans 2:15 Romans 9:1.Revelation 22:16; Revelation 22:16.). There can be no reason given therefore why it should not be taken in the same sense here, and rendered the Spirit beareth witness with, or together with, our spirit. Here then are two witnesses, and who they are we must next inquire. Who the first Spirit is, must be learnt from what goes before. In Rom 8:2 we read of the Spirit of life in Christ Jesus, which hath made us free from the law of sin and of death. In Rom 8:9 he is called, the Spirit of God and of Christ. In Rom 8:11 the Spirit of him that raised up Jesus from the dead. In Rom 8:15 the Spirit of adoption, by which we cry, Abba, Father.—In the present verse, reference is had to this Spirit:—"The Spirit itself; that is, the Spirit which has made us free in Christ Jesus,—the Spirit by whom we have received adoption, does himself bear witness with our spirit, that we are the children of God." But then the question is, whether spirit in all these places be the name of a person, or whether it denotes only a quality or temper belonging to Christians; so that the Spirit of Christ shall signify no more than the mind of Christ does, Philippians 2:5.; that is, the same temper and disposition. This sense Crellius maintains, and others after him, explaining the passage thus: "Our evangelical spirit (that is, as he explains himself in another place,—our evangelical temper) is a sufficient argument to our own minds, that we are the children of God." To dispute this point with Crellius, and his brethren the Socinians, would be to run into a great controversy. But since the Spirit of Christ may and does signify both senses, it may be proper to point out, to such as have no private prejudices to be maintained, which sense is here to be followed. First, then, this Spirit is the Spirit of life, by which we are made free; that is, by which we are regenerated in Christ Jesus, and set at liberty from the heavy yoke of sin, which the Apostle had been describing in the foregoing chapter. Now an evangelical temper is not the cause, but the consequent of this freedom: the Spirit of God is the efficient cause, of whom we are said for that reason to be born. Secondly, It is the Spirit of him who raised up Christ; that is to say, the Spirit by which he wrought that great wonder and miracle, as is evident by taking the whole 11th verse together:—the Spirit of him who raised Christ from the dead, is the Spirit by which he so raised him, that is, the Holy Spirit, mighty in works and wonders. Lastly, It is the Spirit of adoption, by which we are made sons. The Spirit of adoption is the Spirit of which we are born in Christ; of which birth an evangelical temper is not the cause, but the effect. So that by the whole tenor of the Apostle's arguing it must appear most evidently to every candid mind, that the Spirit which beareth witness with our spirit is the Holy Spirit of God, who works together with our spirit, to enable us to perform the will of God.—As to the second witness,—our own spirit,—it needs not much time to shew what it is, since most are agreed that is our own mind. Who knoweth the things of a man, save the spirit of a man which is in him? that is, save his mind and conscience? Thus then the faithful Christian has two witnesses of his being the son of God;—the Holy Spirit of God, and his own mind and conscience.

II. Let us therefore see, in the next place, what evidence each of them gives in this case. In order to this, we must look back to the latter part of the former chapter, to which the present verse relates. Our crying, Abba, Father, Rom 8:15 is very improperly pitched upon by some as the evidence proceeding from our own mind, since it is said expressly, that we so cry, by the spirit of adoption; so that our crying, Abba, Father, is an evidence coming not from our minds but from the Holy Spirit.—The evidence of our own spirit is, that it loves and delights in the law of God, and is restless to obey the law it loves. The Apostle's words, chap. Rom 7:25 are strong to this purpose; With the mind I serve the law of God, but with the flesh the law of sin;—words which we should bear in memory while we are considering the evidence of the Spirit of God. In the present chapter St. Paul tells us, that the redemption by Christ Jesus has put an end to the wretched captivity under which we lived. The law of the Spirit, &c. see Romans 8:2. Law here signifies power, for power is a law to those who live under it: now then, the power of the Spirit has destroyed the power of sin. The power of sin was opposite to the mind and reason of man, so that man, while he lived under that power, was a slave; but the power of the Spirit is on reason's side, and works together with it; so that to be under this power is a state of liberty and freedom, and therefore it is justly said, that the law of the Spirit of life hath made free. The consequence of our being under the power of the Spirit is, that we walk not after the flesh, but after the Spirit, Romans 8:4.; that we mind the things of the Spirit, Romans 8:5.; that we mortify the deeds of the body, Romans 8:13.; that we are the sons of God, Romans 8:14.; that we cry, Abba, Father! Romans 8:15. These are the fruits of the Spirit. Now, to walk after the Spirit, and to do the deeds of the Spirit, is to walk according to our own mind and reason; for reason approves the things of God, and the things of the Spirit are the things of God. To cry, Abba, Father, proceeds from a settled and undisturbed mind,—from filial duty and reverence. This therefore we owe to the Spirit; for before, however our minds consented to his laws, yet still we were sinners, and conscience stood between us and our Father; so that we could not approach without fear and trembling, our minds still representing him to us rather as an injured Lord, than as a tender Father. But since the power of the Spirit has stilled the horrid contest that was within us between reason and sin, and that we both love and obey him,—we now no longer fear his presence; but like children longing for the return of a kind Father, we run out to embrace him, with words of friendship and affection in our mouths, crying, Abba, Father.—With the mind, he had said before, I serve the law of God, chap. Romans 7:25. "And now," says he, "by the same Spirit you obey the same law; and the Spirit of God, and your spirit, agree to give you the utmost assurance of being the children of God. Youare no longer in the sad condition before described; the mind leaning one way, and the flesh another; so that you desired to do one thing, yet did the contrary, and was always restless and uneasy; rebuked within, and constrained without: for the Spirit by which you are now ruled, consents to your mind, and is bent to perform the same things which the mind approves; whence you may have the greatest confidence towards God: for what plainer signs can you have of a good son and servant, than to know that he loves the law of his Father, and obeys it? Love the law, indeed, you did before in your awakened state; but obey it you could not: but now by the Spirit you obey it, and have the greatest satisfaction, both from within and without, that you are the children of God."This may suffice to shew the Apostle's meaning, and to explain "the nature of the evidence which each Spirit gives." See Bishop Sherlocke, Archbishop Sharpe, the Inferences, and the REFLECTIONS.

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Romans 8:17. If so be that we suffer, &c.— Observe how prudently the Apostle advances to the harsh affair of suffering; he does not mention it, till he had raised their thoughts to the higher object of joy and pleasure;—the happiness and glory of a joint-inheritance with the ever-blessed Son of God:—we are heirs of God, and joint-heirs with Christ; if we suffer with him, &c. This, with the additional consideration that we suffer with Christ, or as he himself suffered, and that our suffering patiently is the way to be glorified with him, would greatly qualify the transitory afflictions of this world, and dispose them to attend to the other arguments that he had to offer. See 2Ti 2:11-12 and Locke.

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Romans 8:18. Revealed— St. Paul speaks of this glory here as what needs to be revealed, to give us a right conception of it. It is impossible to have a clear and full comprehension of it, till we taste it.

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Romans 8:20. Not willingly— That is, "Not by any wilful act of their own." The word 'Εκουσα seems here to have the same signification as εκουσιως, wilfully, Heb 10:26 or as the word θελοντας, 2 Peter 3:5.—This they are willfully ignorant of. What we render lie not in wait, Exo 21:13 the LXX render ουκ εκων, not wilfully, in opposition to presumptuously in the next verse. Thus the word εκουσα denotes a criminal choice, and in a high sense too; namely a transgression subjecting to wrath: "The creature was made subject to vanity, not by its own criminal choice,—not by sinning after the similitude of Adam's transgression, ch. Romans 5:14.,—but by reason of, or through him who subjected the same in hope."

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Romans 8:21. Because the creature itself, &c.— The creature, or creation itself, is all mankind, whether Christians or not. But this must be understood of mankind as well as of Christians, only so far as by answering the ends of their creation by the secret influences of the Spirit of God, they are prepared for immortality. The creature means mankind, considered as what they ought to be, according to the laws of their creation or rather according to the covenant of grace. See Galatians 6:8.

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Romans 8:22. The whole creation groaneth— How David groaned under the vanity of this life, may be seen Psa 89:47-48 which complaint may be met with in some sense and in some degree in every man's mouth: so that even those who have not the first fruits of the Spirit, have uneasy longings after immortality, or of something to make them happy, which this world cannot afford them. It is true, that to be in pangs like a woman in travail, the metaphor here used, sometimes only signifies being in great distress, where there is no reference to any expected birth; but it seems very probable, that the Apostle, in these metaphors, here alludes to what he had been before saying, Romans 8:14; Romans 8:17; Romans 8:19; Romans 8:21. In all which places he describes real believers as the children of God; beautifully representing at the same time the sad condition of those, who, while they had faculties capable through divine gracefor standing in such a relation to God as his children, were lost in darkness and vanity, while ignorant of God, and the way of salvation; during which time they were even pained by the capability of their nature, it having no suitable object to act upon. The reader may observe a well-adjusted gradation from Romans 8:19. The world seems to wait and call, and groan for the spreading of the Gospel; and those among whom it prevails, are still in travail, as it were, with the hope and desire of a yet more exalted state after the resurrection, Romans 8:23. See Locke and Doddridge.

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Romans 8:23. And not only they, but ourselves also— That this is meant of the Apostles, appears plain from the following reasons: First, But ourselves also,—even we ourselves,—are very emphatical expressions, and direct our thoughts to some persons of distinction and eminence. Secondly, there will be little or no argument in this verse, if it be understood of the whole body of Christians: it will be only telling them what is supposed to be already known,—that they were in a state of affliction, waiting for the future glory. But it is a good argument, if understood of the Apostles, and properly enough advanced after a general survey of the sufferings of mankind: "Look at the world in common,—you see all labouring under sorrows, and in afflictions: look at us Apostles, who are most signally distinguished by the pledges of God's love, the miraculous gifts of the Spirit; even we are not exempted from sufferings; but it is the will of God that we too should remain under the pressures of life, and in a state of expectation." See 2 Corinthians 4:17; 2 Corinthians 5:2. There is an allusion, in the latter part of this verse, to the two kinds of adoption among the Romans; the first of which was private; the second public, in the forum, when the adopted person was solemnly declared and avowed to be the son of the adopter. Compare Luke 20:36. The redemption of our bodies means, their final deliverance from the power of the grave at the general resurrection. See Luke 21:28. Ephesians 1:14.Hebrews 11:35; Hebrews 11:35. Doddridge; and Howe's Works, vol. 1: p. 680.

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Romans 8:24. Hope that is seen, &c.— That is enjoyed. To see is frequently in Scripture phrase to enjoy. Job 7:7; Job 9:25.Psalms 50:23; Psalms 50:23.Matthew 5:8; Matthew 5:8. John 3:36. Hebrews 12:14. 1 John 3:2.

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Romans 8:25. But if we hope for that we see not, &c.— What the Apostle says here of hope, is to shew them, that the groaning of the children of God, before spoken of, was not the groaning of impatience, but such as that wherewith the Spirit of God maketh intercession for us.

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Romans 8:26. Likewise the Spirit, &c.— 'Ωσαυτως, likewise, always in the New Testament signifies in like manner, or agreeably to what is mentioned just before.

Here it may be rendered, agreeably to this, namely, to our being saved by hope [or in a course of patient expectation, mentioned in the former verse.]. Dr. Doddridge renders συναντιλαμβανεται, leadeth his helping hand. It literally signifies "the action of one who helps another to raise or bear a burden, by taking hold of it on one side, andlifting it or bearing it with him:" and so it seems to intimate the obligation on us, to exert our little strength, feeble as it is, in concurrence with this Almight

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Romans 8:27. Knoweth what is the mind of the Spirit— That is, "has a particular regard to, approves, favours, and is pleased with." The phrase here, φρονημα του πνευματος, the mind of the Spirit, is the very same that is used Rom 8:6 and expresses not merely the meaning, but the temper and disposition of the mind, as under the influence of the divine Spirit, pursuing and breathing aftersuch blessings as suit its rational and immortal nature. The word εντυγχανω is also used Romans 8:34. Christ maketh intercession for us; and again ch. Romans 11:2. Heb 7:25 and in Act 25:24 where it is rendered have dealt with me. These are all the places where we find it in the New Testament. The proper import of the word seems to be, to meet and treat with a person, either for or against another; and so it may signify in general to negociate, manage, or transact an affair on the behalf of others, not only by intercession, entreaty, or supplication in their favour, but in any other way as the case may require. So our Lord εντυγχανει υπερ ημων, maketh intercession for us, by negociating and managing, as the friend and agent of his faithful people, all the affairs pertaining to their salvation; and he is able to save us to the uttermost, because he ever liveth, and has all power given him in heaven and earth, as our great Agent, to secure to his faithful saints all the glorious things promised in the Gospel. And the Spirit of God makes intercession for the saints, not by offering supplications to God in their behalf, but by directing and qualifying their supplications in a proper manner by his agony and influences upon their hearts; which is the peculiar work and office of the Holy Spirit. How the Spirit qualifies the secret groanings of true Christians, under the pressures of life, may be seen 2 Corinthians 5:2-5. The Spirit directs and qualifies the secret desires of the saints after immortality, κατα Θεον, according or agreeably to the will of God; therefore God approves the mind of the Spirit, or the dispositions which we gain through the influence and inspiration of the Spirit; and thus the love of God is shed abroad in our hearts, and assured to our hearts by the Holy Spirit; 2 Corinthians 1:21-22. See Doddridge and Bengelius.

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Romans 8:28. And we know, &c.— In the summary which we have given on Rom 8:12 we observed that this is the seventh argument advanced by the Apostle to reconcile Christians to sufferings: "Whatever befals us, supposing we love God, certainly concurs and tends to complete our salvation." The Apostle never once uses the word

κλητοις, called or invited, in his arguments, ch. Romans 2:3 : Romans 4:5 : It is a metaphor taken from inviting guests, or makingthem welcome to a feast; and the word and sentiment would be well understood, if we rendered it invite, rather than call: for to call is never, in English, applied peculiarly to the affair of acquainting a person that his company is desired at an entertainment; but either to bid or invite. The verb καλεω is translated by bid, Matthew 22:3-4.Luke 14:7-8; Luke 14:7-8; Luke 14:10. Bid, however, seems to be almost antiquated, and invite is the common mode of expression; though as the word call has been so long in use, one cannot well lay it aside. They are here said to be called or invited of God, according to his purpose, which the Apostle gives as a proof that all things in our present situation are either appointed, or shall be overruled for the happiness of them that love God: thus the clause is to be understood, and thus it is an argument to prove, that all things, how afflictive soever, shall work together for our welfare; but then it must be taken in connection with our loving of God and obedience to him. The Apostle does not pretend to prove that all things shall concur to the everlasting happiness of all that are called or invited; (for many are called, who at last shall not be among the chosen, Matthew 20:16.) but only those of the called who perseveringly love God. Our calling or invitation, thus qualified, is the ground of his argument, which he prosecutes and completes in the two next verses; and this calling he takes for granted, as a thing evident and unquestionable among all professed Christians. But it may be asked, "How is it thus evident that we are called?"—The answer is,—"From our being in the visible church, and professing the faith of the Gospel:" for always, in the apostolic writings, all that are in this visible church and profession, are numbered among the called or invited. As for effectual calling, it is a distinction which divines have invented, without any warrant from Scripture. Our calling therefore is considered by the Apostle in the nature of a self-evident proposition, which nobody doubts or denies, and which indeed no Christian ought to doubt, or call in question. See Ephesians 3:1-11.

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Romans 8:29. For whom he did foreknow— The particle οτι is connective; and, this verse giving the reason or confirmation of what was spoken in the former, it seems necessary to interpret it thus: Whom he foreknew to be persons called according to his purpose, and therefore qualified for this adoption. It therefore is to be observed, that the words know and foreknow, in the Scripture language, import an affectionate knowledge joined with approbation and affection. So 3 John 1:10; 3 John 1:103 John 1:10:14. 1 Corinthians 8:3. If any man love God, the same is known of him. Galatians 4:8. But now after that ye have known God, or rather are known of God. 2 Timothy 2:19. The Lord knoweth them that are his.

He also did predestinate— Or, rather, He before appointed, to be conformed to the image of his Son, that, as they had borne the image of the earthly Adam, they might also bear the image of the heavenly, 1Co 15:49 having glorious bodies like to his, says Theodoret: and this agrees well with the scope and subject-matter of this chapter, and with the following words, That he might be the first-born, or chief, among many brethren; for as here these brethren are said to be co-heirs with him, the Elder-brother, Rom 8:17 so elsewhere he is styled, The First-born from the dead, that in all things he might have the pre-eminence, or that they might be changed into his image by the participation of the same Spirit.

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Romans 8:30. Them he also glorified— These words should be rendered, Them he hath also glorified, by giving them that Spirit who is the earnest of the glory of the faithful, they being blessed with all spiritual blessings in heavenly places in Christ, Ephesians 1:3 they being quickened together with Christ, and raised up together, and made to sit together in heavenly places in Christ Jesus, Ephesians 2:5-6. And by reason of this Holy Spirit given, with the preaching of the Gospel, the ministration of justification is said to bein glory, as being the ministration of the Spirit of God,2Co 3:8-11 and we, by participation of this Spirit of the Lord, are said, not only to behold the glory of the Lord, but also to be changed into the same image from glory to glory, Rom 8:18 of the same chapter. In favour of this interpretation let it be noted, that when the Apostle speaks of our final glorification, he still speaks of it as of a thing future, Romans 8:17-18; Rom 8:21 whereas he here speaks of glorification as of a thing past, saying whom he hath justified, them he hath also glorified. So when a miracle was wrought in Christ's name, God glorified him, Acts 3:13. See Luke 4:15.John 8:54; John 8:54; John 11:4; John 13:31-32; John 14:14. 1 Corinthians 12:26.

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