Romans 8

Life Through the Spirit

1 Therefore, there is now no condemnation for those who are in Christ Jesus,

2 because through Christ Jesus the law of the Spirit who gives life has set you^[a] free from the law of sin and death.

3 For what the law was powerless to do because it was weakened by the flesh,^[b] God did by sending his own Son in the likeness of sinful flesh to be a sin offering.^[c] And so he condemned sin in the flesh,

4 in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.

5 Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires.

6 The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace.

7 The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so.

8 Those who are in the realm of the flesh cannot please God.

9 You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.

10 But if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives life^[d] because of righteousness.

11 And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of^[e] his Spirit who lives in you.

12 Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it.

13 For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live.

14 For those who are led by the Spirit of God are the children of God.

15 The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship.^[f] And by him we cry, “Abba,^[g] Father.”

16 The Spirit himself testifies with our spirit that we are God’s children.

17 Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.

Present Suffering and Future Glory

18 I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.

19 For the creation waits in eager expectation for the children of God to be revealed.

20 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope

21 that^[h] the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.

22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.

23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies.

24 For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have?

25 But if we hope for what we do not yet have, we wait for it patiently.

26 In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans.

27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God.

28 And we know that in all things God works for the good of those who love him, who^[i] have been called according to his purpose.

29 For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters.

30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.

More Than Conquerors

31 What, then, shall we say in response to these things? If God is for us, who can be against us?

32 He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?

33 Who will bring any charge against those whom God has chosen? It is God who justifies.

34 Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.

35 Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?

36 As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.”^[j]

37 No, in all these things we are more than conquerors through him who loved us.

38 For I am convinced that neither death nor life, neither angels nor demons,^[k] neither the present nor the future, nor any powers,

39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

Romans 8 Commentary

Chapter 8

The freedom of believers from condemnation. (1-9) Their privileges as being the children of God. (10-17) Their hopeful prospects under tribulations. (18-25) Their assistance from the Spirit in prayer. (26,27) Their interest in the love of God. (28-31) Their final triumph, through Christ. (32-39)

Verses 1-9 Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for ( 1 Timothy. 5:6 ) sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.

Verses 10-17 If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness of Christ imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt lustings, they will certainly perish in their sins, whatever they profess. And what can a worldly life present, worthy for a moment to be put against this noble prize of our high calling? Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and Divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testament church was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peace to themselves, to whom God does not speak peace. But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.

Verses 18-25 The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.

Verses 26-27 Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.

Verses 28-31 That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.

Verses 32-39 All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.

Cross References

• 1. ver 34
• 2. ver 39; S Romans 16:3
• 3. Romans 7:25
• 4. 1 Corinthians 15:45
• 5. John 8:32,36; S Romans 6:18
• 6. S Romans 6:16; S Romans 7:4
• 7. Acts 13:39; Hebrews 7:18; Hebrews 10:1-4
• 8. Romans 7:18,19; S Galatians 5:24
• 9. S Philippians 2:7
• 10. Hebrews 2:14,17
• 11. Romans 2:26
• 12. S Galatians 5:16
• 13. Galatians 5:19-21
• 14. Galatians 5:22-25
• 15. S Romans 6:23
• 16. ver 13; Galatians 6:8
• 17. James 4:4
• 18. S Galatians 5:24
• 19. S Galatians 5:24
• 20. ver 11; 1 Corinthians 6:19; Galatians 4:6; 2 Timothy 1:14
• 21. John 14:17; S Acts 16:7; 1 John 4:13
• 22. ver 9; Exodus 29:45; John 14:20,23; 2 Corinthians 13:5; Galatians 2:20; Ephesians 3:17; Colossians 1:27; Revelation 3:20
• 23. S Acts 2:24
• 24. John 5:21; S Romans 6:5
• 25. ver 4; S Galatians 5:24
• 26. S Romans 6:23
• 27. S Romans 6:2
• 28. ver 6; Galatians 6:8
• 29. S Galatians 5:18
• 30. ver 19; Hosea 1:10; Malachi 3:17; Matthew 5:9; S John 1:12; Galatians 3:26; Galatians 4:5; Ephesians 1:5; Revelation 21:7
• 31. S John 20:22
• 32. S 2 Timothy 1:7; Hebrews 2:15
• 33. Mark 14:36; Galatians 4:5,6
• 34. 2 Corinthians 1:22; Ephesians 1:13
• 35. S ver 14; S John 1:12
• 36. S Acts 20:32; Galatians 3:29; Galatians 4:7; Ephesians 3:6; Titus 3:7
• 37. S 2 Corinthians 1:5
• 38. 2 Timothy 2:12; 1 Peter 4:13
• 39. 2 Corinthians 4:17; 1 Peter 4:13; 1 Peter 5:1
• 40. S ver 14
• 41. Genesis 3:17-19; Genesis 5:29
• 42. Acts 3:21; 2 Peter 3:13; Revelation 21:1
• 43. S John 1:12
• 44. Jeremiah 12:4
• 45. S 2 Corinthians 5:5
• 46. 2 Corinthians 5:2,4
• 47. ver 19; Galatians 5:5
• 48. ver 11; Philippians 3:21
• 49. 1 Thessalonians 5:8; Titus 3:7
• 50. S 2 Corinthians 4:18
• 51. Psalms 37:7
• 52. ver 15,16
• 53. Ephesians 6:18
• 54. S Revelation 2:23
• 55. S ver 34
• 56. Genesis 50:20; Isaiah 38:17; Jeremiah 29:11
• 57. ver 30; Romans 11:29; 1 Corinthians 1:9; Galatians 1:6,15; Ephesians 4:1,4; 1 Thessalonians 2:12; 2 Timothy 1:9; Hebrews 9:15; 1 Peter 2:9; 2 Peter 1:10
• 58. Ephesians 1:11; Ephesians 3:11; Hebrews 6:17
• 59. Romans 11:2; 1 Peter 1:2
• 60. Ephesians 1:5,11
• 61. 1 Corinthians 15:49; 2 Corinthians 3:18; Philippians 3:21; 1 John 3:2
• 62. S Colossians 1:18
• 63. Ephesians 1:5,11
• 64. S ver 28
• 65. S Romans 4:25; 1 Corinthians 6:11
• 66. Romans 9:23
• 67. Romans 4:1; Romans 6:1; Romans 7:7; Romans 9:14,30
• 68. Exodus 3:12; Isaiah 41:10; Haggai 1:13
• 69. Psalms 56:9; Psalms 118:6; Isaiah 8:10; Jeremiah 20:11; Hebrews 13:6
• 70. Genesis 22:13; Malachi 3:17; John 3:16; Romans 4:25; Romans 5:8
• 71. Isaiah 50:8,9
• 72. ver 1
• 73. Romans 5:6-8
• 74. S Acts 2:24
• 75. S Mark 16:19
• 76. ver 27; Job 16:20; Isaiah 53:12; Hebrews 7:25; Hebrews 9:24; 1 John 2:1
• 77. ver 37-39
• 78. 1 Corinthians 4:11; 2 Corinthians 11:26,27
• 79. Psalms 44:22; 1 Corinthians 4:9; 1 Corinthians 15:30,31; 2 Corinthians 4:11; 2 Corinthians 6:9; 2 Corinthians 11:23
• 80. 1 Corinthians 15:57
• 81. Romans 5:8; Galatians 2:20; Ephesians 5:2; Revelation 1:5; Revelation 3:9
• 82. 1 Corinthians 3:22
• 83. Ephesians 1:21; Colossians 1:16; 1 Peter 3:22
• 84. S Romans 5:8
• 85. ver 1; S Romans 16:3

Footnotes

• [a]. The Greek is singular; some manuscripts "me"
• [b]. In contexts like this, the Greek word for "flesh" ("sarx" ) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit; also in verses 4-13.
• [c]. Or "flesh, for sin"
• [d]. Or "you, your body is dead because of sin, yet your spirit is alive"
• [e]. Some manuscripts "bodies through"
• [f]. The Greek word for "adoption to sonship" is a term referring to the full legal standing of an adopted male heir in Roman culture; also in verse 23.
• [g]. Aramaic for "father"
• [h]. Or "subjected it in hope. " 21"For"
• [i]. Or "that all things work together for good to those who love God, who" ; or "that in all things God works together with those who love him to bring about what is good—with those who"
• [j]. Psalm 44:22
• [k]. Or "nor heavenly rulers"

Chapter Summary

INTRODUCTION TO ROMANS 8

As the former chapter shows that sanctified ones are not free from the being of sin in them, which is a ground of general complaint and uneasiness; this chapter shows, that justified ones are freed from the guilt of sin, and secure from punishment for it; and have the utmost reason to rejoice and be glad, and even to triumph in a plerophory and full assurance of faith, on account of the various privileges they enjoy, through the grace of the Father, of the Son, and of the Spirit; and which are distinctly, largely, and severally mentioned: it begins, Ro 8:1, with taking notice of a particular privilege saints have in Christ, and, by virtue of union to him, security from all condemnation; and which is inferred from their sure and certain deliverance from sin by Christ, Ro 8:25, the persons sharing in this privilege are described by their being in Christ, and by their walking after the Spirit of Christ, in consequence of it: a reason confirming this privilege is given, Ro 8:2, taken either from the Gospel, declaring the saints' freedom from the law; or from the power and efficacy of the Spirit, delivering them from the tyranny and dominion of sin; or rather from the holiness of Christ's human nature, as a branch of their justification: this privilege is made more fully to appear, and the saints' interest in it by the mission of Christ, to bring in everlasting righteousness for them, which is the foundation of it, Ro 8:3, the occasion of which was the weakness of the law, or rather the impotency of man, through the corruption of nature, to fulfil the law: the sender, or the efficient cause of this mission, is God the Father; the person sent, his own Son; the manner in which he was sent, in human nature, which had the appearance of being sinful; what God did in it, he condemned sin in it; which is a reason, why there is no condemnation to them, that are in him; and the end of all this, Ro 8:4, was, that the law of righteousness might be perfectly fulfilled by Christ for them, or by them in him; who are described in part, as in Ro 8:1, upon the repetition of which part of the description, the apostle proceeds to show the difference between unregenerate and regenerate persons, Ro 8:5, partly by their characters; the one being carnal, or after the flesh, the other being spiritual, or after the Spirit; and by their different affections, the one minding the things of the flesh, the other the things of the Spirit; the different issue and effect of which, namely, a carnal and a spiritual mind are observed, Ro 8:6, death following upon the one, life and peace upon the other; the reasons of which, with respect to the former, are given, Ro 8:7, taken from the enmity of the carnal mind to God, and the non-subjection of it to the law of God, and the impossibility of its being subject to it; and therefore nothing but death can be expected; from whence this conclusion is made, Ro 8:8, that unregenerate men are not in a state, nor in a capacity to please God, or do what is acceptable to him, the above being the disposition and temper of their minds: and then in Ro 8:9, the apostle returns to the argument from whence be had digressed, and suggests, that though he had said the above things of unregenerate men, he had other thoughts of those to whom he writes; they were not in the flesh, nor minded the things of the flesh, and so were not liable to condemnation and death; and which he proves by the inhabitation of the Spirit of God in them; for such who have him not, have no proof nor evidence of their being Christ's, and so consequently have no proof of their security from condemnation; and partly by Christ's being in them, and which is the evidence of their being in Christ, and so of the above privilege, Ro 8:10, the consequence of which is, that though by reason of sin the body is mortal, and does die, yet the soul lives not only naturally, but spiritually, by faith in Christ now, and in glory hereafter, by virtue of Christ's righteousness imputed to it, and so is free from condemnation and death; besides, by virtue of the Spirit's dwelling in them, their mortal bodies will be quickened in the general resurrection, Ro 8:11, and from all these blessings of divine goodness, both in soul and body, the apostle infers, that the saints are under obligation, not to live in a carnal, but in a spiritual manner, Ro 8:12, and to which he exhorts, Ro 8:13, and presses by motives, taken from the different consequences of those things; death following by living after the flesh, and life through the mortification of sin, by the Spirit of God: and whereas the walking after the Spirit, by which he had described those that are safe from condemnation, is owing to their being led by him; and their being led by him, being an evidence of their divine sonship, Ro 8:14, from hence he passes to consider the privilege of adoption: and that these saints were interested in this privilege, he proves Ro 8:15, partly by their not having the spirit of bondage which belongs to servants; and partly by their having the spirit of adoption, who had made known this grace unto them, and their interest in it: and that they had received him as a spirit of adoption, was evident by their calling God their Father under his influence; and also by the witness he bore to their spirits, that they were the children of God, Ro 8:16, of which they were conscious: and from this privilege of adoption, the apostle concludes heirship, Ro 8:17, and which is of such a nature, that there is none like it; both with respect to the subject of it, God himself; with respect to him with whom they are heirs, Christ Jesus; and the way in which they come to share the glorious inheritance with him, is through suffering with him, and for him; and this they need not grudge to do, since there is no comparison between their sufferings, and the glory they shall enjoy, Ro 8:18, which both Jews and Gentiles were in the expectation of; the latter of which are described in Ro 8:19-22, by their name, the creature, the whole creation; and by their present condition, the Gospel being come among them to the conversion of many, which raised an expectation of many sons and daughters being born to God among them, Ro 8:19, and by their former state and condition, Ro 8:20, which is mentioned, to illustrate the grace of God in the present blessing bestowed upon them, in sending the Gospel to them; which state was a subjection to vanity, through the god of this world, who led them captive at his will, Ro 8:21, and then by the deliverance of them, they were in hope and expectation of, from bondage to liberty, Ro 8:21, and this groaning and travailing: in birth in a spiritual sense, for the bringing forth of many sons to God among the Gentiles, the apostle, and other ministers of the word, who had preached the Gospel among them, were witnesses of, Ro 8:22, yea, not only the Gentiles, but the Jews also, who are described as having the first fruits of the Spirit, Ro 8:23, were waiting for the manifestation of the children of God among the Gentiles, with them to complete at last the mystical body, who shall share together the glory before spoken of, which their sonship and heirship entitle them to; and for which there is encouragement to wait with patience and in hope, from the connection of salvation with the grace of hope; and from, the nature of the thing hoped for, which is unseen, but certain, Ro 8:24,25. From hence the apostle proceeds to consider another privilege which the saints have, who are in the Spirit, and walk after the Spirit, the Spirit helps their infirmities; particularly in prayer, the matter of which, in some cases, they are at a loss about, Ro 8:26, and this he does, by making intercession for them; the manner in which this is done in them, is with unutterable groans; and the rule according to which it is made, is the will of God, the mind of the Spirit being known by the searcher of hearts, Ro 8:27, in a word, such are the privileges of believers in Christ, that every thing in the whole world, in heaven, and in earth, in themselves and others, whether good or bad, prosperous or adverse, work together for their good, so that nothing can go wrong with them in the issue, Ro 8:28, who are described by their love to God, and by their effectual calling, according to his purpose; which being mentioned, leads the apostle to the source and spring of all these and other privileges, the everlasting love of God; signified by his foreknowledge of his people, Ro 8:29, which is the cause of their predestination to a conformity to the image of Christ, the firstborn among many brethren; with which predestination, calling, justification, and glorification, are inseparably connected, Ro 8:30, from all which blessings of grace it may be concluded, that God is on the side of such persons, who are interested in these favours; and nothing is to be feared, but every good thing is to be expected by them, Ro 8:31, which is confirmed by an argument from the greater to the lesser, that if God has given his Son for them, he will freely give all things to them, Ro 8:32, in a view of which, the apostle rises up in a triumph of faith, and challenges all the enemies of the saints, and denies that any charge can be brought against them of any avail, since God is the justifier of them, Ro 8:33, or that they shall ever enter into condemnation, being secured from it by the death of Christ; and which security is yet more strengthened by his resurrection, session at the right hand of God, and intercession for them, Ro 8:34, and then asks, since Christ has shown such love to them, by these instances of it, what can separate from it, Ro 8:35, and enumerates several things which befall the saints in this life, which, however mean and abject they may render them in the esteem of men, do not at all abate the love of Christ to them: that such is their case, that they are exposed to afflictions and sufferings, and even death itself, for the sake of Christ, is proved Ro 8:36, by a testimony out of Ps 44:22, and then an answer is returned to the above question in the negative, that none of the things mentioned could separate them from the love of Christ; so far from it, that by virtue of Christ who had loved them, they were conquerors, and more than conquerors in all these things, and over all their enemies, Ro 8:37, and the chapter is concluded in Ro 8:38,39, with the full and firm persuasion of the apostle, that nothing in the whole universe, in the whole compass of created beings, be they what they will, good or bad, or which are or shall be, an enumeration of many of which is made, should ever separate him, or any of the people of God from his love, which is in Christ Jesus: so that upon the whole, notwithstanding indwelling sin, notwithstanding the various afflictions which attend them in this world, yet in consideration of the many privileges they enjoy, and the glory they are heirs of, they have great reason to rejoice, and look upon themselves to be in the most safe and happy condition.