TEXT.

14 For as many as are led by the Spirit of God, they are the sons of God.

15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God.

17 And if children, then heirs; heirs of God, and joint-heirs with Christ if so be that we suffer with him, that we may be also glorified together.

18 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.

19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

m

PARAPHRASE.

k

14 have eternal life. For as many as are led by the Spirit of God, they are the sons of God, of an immortal race, and 15 consequently, like their Father, immortal. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of God, (which is given to those who, having received adoption, are sons) whereby we are all enabled 16 to call God our Father". The Spirit of God himself beareth witness with our spirits that we are the children of God. 17 And if children, then heirs of God, joint-heirs with Christ, if so be we suffer with him, that we may also be glorified 18 with him. For I count that the sufferings of this transitory life bear no proportion to that glorious state, that shall be. hereafter revealed, and set before the eyes of the whole 19 world, at our admittance into it. For the whole race of

NOTES.

14 In that lies the force of his proof, that they shall live. The sons of mortal men are mortal; the sous of God are, like their Father, partakers of the divine nature, and are immortal. See 2 Pet. i. 4. Heb. ii. 13-15.

15 What "the spirit of bondage" is, the apostle hath plainly declared, Heb. ii. 15. See note, ver. 21.

166

Again," i. e. now again under Christ, as the Jews did from Moses under the law. m See Gal. iv. 5, 6.

n

"Abba, Father." The apostle here expresses this filial assurance in the same words that our Saviour applies himself to God, Mark xiv. 36.

16 See the same thing taught, 2 Cor. i. 21, 22, aud v. 5. Eph. i. 11-14, and Gal. iv. 6.

17 P The full sense of this you may take in St. Paul's own words, 2 Tim. ii. 11, 12. 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. See how he labours for words to express it, 2 Cor. iv. 17, &c. a place to the same purpose with this here.

T

19 Kris, "creature," in the language of St. Paul and of the New Testament, signifies "mankind;" especially the Gentile world, as the far greater part of the creation. See Col. i. 23. Mark xvi. 15, compared with Matth. xxviii. 19.

TEXT.

20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope:

21 Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now.

PARAPHRASE.

mankind, in an earnest expectation of this inconceivable, glorious s immortality that shall be bestowed on the sons of 20 God (For mankind, created in a better state, was made subject to the vanity of this calamitous fleeting life, not of its own choice, but by the guile of the devil", who brought 21 mankind into this mortal state) waiteth in hope, That even they also shall be delivered from this subjection to corruption, and shall be brought into that glorious freedom from death, which is the proper inheritance of the children of 22 God. For we know that mankind, all of them, groan to

NOTES.

"Immortality." That the thing here expected was immortal life, is plain from the context, and from that parallel place, 2 Cor. iv. 17, and v. 5, the glory whereof was so great, that it could not be comprehended, till it was by an actual exhibiting of it revealed. When this revelation is to be, St. Peter tells us, 1 Pet. i. 4-7.

C'Aπoxáλu↓iv TŒv viv, "Revelation of the sons," i. e. revelation to the sons. The genitive case often, in the New Testament, denotes the object. So Rom. i. 5, ὑπακοὴ πίςεως signifies obedience to faith ; chap. iii. 22, δικαιοσύνη Θεοῦ διὰ πίςεως Xpisoũ, “the righteousness that God accepts, by faith in Christ:" chap. iv. 11, δικαιοσύνη πίσεως, “ righteousness by faith.” If ἀποκαλύψις here be rendered “ revelation," as άoxakuva in the foregoing verse is rendered "revealed," (and it will be hard to find a reason why it should not) the sense in the paraphrase will be very natural and easy. For the revelation in the foregoing verse is not "of," but to" the sons of God. The words are άoxαλuṣoñvai eis àμãs. 20 The state of man in this frail short life, subject to inconveniencies, sufferings, and death, may very well be called "vanity," compared to the impassible estate of eternal life, the inheritance of the sons of God.

w"Devil." That, by he that subjected it, is meant the devil, is probable from the history, Gen. iii. and from Heb. ii. 14, 15. Col. ii. 15.

* 'Aπexdéxelas in' iídı, ör, “Waiteth in hope;" that the not joining, " in hope," to "waiteth," by placing it in the beginning of the 21st verse, as it stands in the Greek, but joining it to "subjected the same," by placing it at the end of the 20th verse, has mightily obscured the meaning of this passage, which, taking all the words between, "of God and in hope," for a parenthesis, is as easy and clear as any thing can be, and then the next word or will have its proper signification "that," and not " because."

21 Aouλeía Tns pogas, "Bondage of corruption," i. e. the fear of death, see ver. 15, and Heb. ii. 15. Corruption signifies "death," or "destruction," in opposition to "life everlasting." See Gal. vi. 8.

22 How David "groaned" under the vanity and shortness of this life, may be seen, Psal. lxxxix. 47, 48, which complaint may be met with in every man's

TEXT.

23 And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

24 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?

25 But if we hope for that we see not, then do we with patience wait for it.

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.

27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints, according to the will of God.

PARAPHRASE.

gether, and unto this day are in pain, as a woman in labour, to be delivered out of the uneasiness of this mortal state. 23 And not only they, but even those who have the first fruits of the Spirit, and therein the earnest a of eternal life, we ourselves groan within ourselves, waiting for the fruit of our adoption, which is, that as we are by adoption made sons and co-heirs with Jesus Christ, so we may have bodies like 24 unto his most glorious body, spiritual and immortal. But we must wait with patience, for we have hitherto been saved but in hope and expectation: but hope is of things not in present possession, or enjoyment. For what a man hath and seeth 25 in his own hands, he no longer hopes for. But if we hope

for what is out of sight, and yet to come, then do we with 26 patience wait for it. Such therefore are our groans, which the Spirit, in aid to our infirmity, makes use of. For we know not what prayers to make as we ought, but the Spirit itself layeth for us our requests before God, in groans that 27 cannot be expressed in words. And God, the searcher of hearts, who understandeth this language of the Spirit, knoweth what the Spirit would have, because the Spirit is wont to make

NOTES.

mouth; so that even those who have not the first fruits of the Spirit, whereby they are assured of a future happy life in giory, do also desire to be freed from a subjection to corruption, and have uneasy longings after immortality.

a

23 See 2 Cor. v. 2, 5. Eph. i. 13, 14.

b Read the parallel place, 2 Cor. iv. 17, and v. 5.

25 What he says here of hope, is to show them, that the groaning in the children of God, before spoken of, was not the groaning of impatience, but such, wherewith the Spirit of God makes intercession for us, better than if we expressed ourselves in words, ver. 19—23.

TEXT.

28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

30 Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

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

32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

PARAPHRASE.

28 intercession for the saints, acceptably to God. Bear, therefore, your sufferings with patience and constancy, for we certainly know that all things work together for good, to those that love God, who are called according to his purpose 29 of calling the Gentiles. In which purpose the Gentiles, whom he foreknew, as he did the Jews, with an intention of his kindness, and of making them his people, he preordained to be conformable to the image of his Son, that he might be the first-born, the chief amongst many brethren . 30 Moreover whom he did thus pre-ordain to be his people, them he also called, by sending preachers of the Gospel to them and whom he called, if they obeyed the truth, those he also justified, by counting their faith for righteousness: and whom he justified, them he also glorified, viz. in his 31 purpose. What shall we say then to these things? If God be for us, as, by what he has already done for us, it appears 32 he is, who can be against us? He that spared not his own Son, but delivered him up to death for us all, Gentiles as well as Jews, how shall he not with him also give us all things?

NOTES.

27 The Spirit," promised in the time of the Gospel, is called the "Spirit of supplications," Zach. xii. 10.

e

28 Which "

purpose" was declared to Abraham, Gen. xviii. 18, and is largely insisted on by St. Paul, Eph. iii. 1-11. This, and the remainder of this chapter, seems said to confirm the Gentile converts in the assurance of the favour and love of God to them, through Christ, though they were not under the law. 29 See chap. xi. 2. Amos iii. 2.

See Eph. i. 3-7.

30 "Many are called, and few are chosen," says our Saviour, Matth. xx. 16. Many, both Jews and Gentiles, were called, that did not obey the call. therefore, ver. 32, it is those who are chosen who (he saith) are i. e. such as were called, and obeyed, and consequently were chosen.

And 66 justified,"

TEXT.

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth:

34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 (As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter).

37 Nay, in all these things we are more than conquerors, through him that loved us.

38 For I am persuaded that neither death, nor life, nor angels, nor

principalities, nor powers, nor things present, nor things to come, 39 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."

PARAPHRASE.

33 Who shall be the prosecutor of those, whom God hath chosen? 34 Shall God, who justifieth them? Who, as judge, shall con

demn them? Christ that died for us, yea rather that is risen again for our justification, and is at the right hand of God, 35 making intercession for us? Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, 36 or famine, or nakedness, or peril, or sword? For this is our

lot, as it is written, For thy sake we are killed all the day long, 37 we are accounted as sheep for the slaughter. Nay, in all these

things, we are already more than conquerors, by the grace and 38 assistance of him that loved us. For I am stedfastly per

suaded, that neither the terrors of death, nor the allurements of life, nor angels, nor the princes and powers of this world; 39 nor things present; nor any thing future; Nor the height of prosperity; nor the depth of misery; nor any thing else whatsoever; shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

i

NOTE.

33 Reading this with an interrogation makes it needless to add any words to the text, to make out the sense, and is more conformable to the scheme of his argumentation here, as appears by ver. 35, where the interrogation cannot be avoided; and is, as it were, an appeal to them themselves to be judges, whether any of those things he mentions to them (reckoning up these, which had most power to hurt them) could give them just cause of apprehension: "Who shall accuse you? Shall God who justifies you? Who shall condemn you? Christ that died for you?" What can be more absurd than such an imagination?