The wolf will dwell with the lamb,

Indeed, it does! It informs us that the universe is going to be purged by a great conflagration (II Peter 3:7, 11, 12).

Closely linked with this conflagration there is going to be a rejuvenation. The fire will not destroy the universe. It will still be the same heavens and earth, but gloriously renewed, and in that sense a new heaven and earth (II Peter 3:13; Rev. 21:1–5). Accordingly, not only will we be going to heaven, but heaven will, as it were, come down to us; that is, the conditions of perfection obtaining in heaven will be found throughout God’s gloriously rejuvenated universe.

We can also view this wonderful transformation as a self-realization, as has been explained. See above, p. 268.

Finally, this transformation will include harmonization. At present Nature can be described as being “raw in tooth and claw.” Peace and harmony are lacking. Various organisms seem to be working at cross purposes: they choke each other to death. But then there will be concord and harmony everywhere. There will be variation, to be sure, but a most delightful blending of sight and sound, of life and purpose, so that the total effect will be unity and harmony. The prophecy of Isa. 11:6–9 will reach ultimate fulfilment:

The wolf will dwell with the lamb,

And the leopard will lie down with the goat,

And the calf and the young lion and the yearling together,

And a little child will lead them.

The cow and the bear will graze,

The young will lie down together,

And the lion will eat straw like the ox.

And the nursing child will play near the hole of the cobra,

And the weaned child will put his hand into the viper’s nest.

They will not hurt or destroy in all my holy mountain,

For the earth will be full of the knowledge of the Lord

As the waters cover the sea.

23–25. Not only this, but also we ourselves, who possess the firstfruits of the Spirit, even we ourselves groan within ourselves, as we eagerly await our adoption, that is, the redemption of our bodies. For it was in hope that we were saved; but when once something hoped for is seen it is no longer an object of hope, for who hopes for what he sees? But since we hope for that which we do not see, we wait for it with patient endurance.

B. Our Own Groaning

Not only does the whole subhuman creation groan, but so do also “we ourselves,” says Paul, thus including himself, as well as those whom he addresses, in the sphere of those who groan. When he adds “who possess the first fruits of the Spirit” does he mean, “We groan even though we possess,” etc. or “because we possess,” etc.? Either would make excellent sense. He may have meant, “Even though we are already so rich, we are reaching out for riches even more precious.” Or he may have intended to convey the thought, “Since we already have the Spirit, we are convinced that more, much more, is still in store for us. We are therefore eagerly yearning to receive it.” In view of the fact that we are not sure which of these alternatives was uppermost in the apostle’s mind, it may well be best, in our translation, to leave the participle exactly as it is, namely, having or possessing. Personally I, along with many other commentators, rather favor the concessive interpretation, since it seems to harmonize best with the idea of great surprise implied in the emphatic introduction, “also we ourselves … even we ourselves,”²³¹ as if to say, “Though we have already received so much, we are still groaning within ourselves for more.”

Paul says, “we ourselves, who possess the firstfruits of the Spirit.” What does he mean?

From Exod. 23:19; Deut. 18:4, and other passages, we learn that the Israelites were told to offer to God the firstfruits of the soil (grain, wine, oil), and even of the wool from the shearing of the sheep. But the reverse is also a fact. God too gives firstfruits. He gives the firstfruits of the Spirit, so that Paul could state that he himself and those whom he addresses are now in possession of this blessing.²³²

Was the apostle referring to a certain supply of the Spirit that had been poured out so far, with more of the Spirit to follow later? See L.N.T. (A. and G.), p. 81, an opinion that is rather popular, especially among people who frequently refer to “the second blessing.” It is, however, erroneous.

There is no reason to doubt that the apostle, here in Rom. 8:23, is referring to the Holy Spirit himself. That Spirit is himself the firstfruits or pledge of subsequent salvation in all its fulness, in store for God’s children at Christ’s Return. There is no reason to believe that Paul refers to one thing in Eph. 1:13, 14, and to something else here in Rom. 8:23.²³³

“Also we ourselves … even we ourselves groan within ourselves, as we eagerly await our adoption, that is, the redemption of our bodies.” How is it to be understood that even Christians groan? Is it not reasonable to assume that the groaning of God’s children resembles that of Nature (verse 22)? If then the groaning of the whole creation consisted of two elements, namely, (a) experiencing pain and (b) looking forward in hope, we may conclude that the same holds also for those who possess the firstfruits of the Spirit, God’s dear children.

Is Paul thinking of the fact that Christians realize that they are still very imperfect? So sinful that at times they cry out, “Wretched man that I am, Who will rescue me from this body of death?” (Rom. 7:24)? That they are indeed imperfect is clear from Scripture throughout. Nevertheless, the present context—think especially of the combination pain and hope—points also in a different direction. The very fact that God’s children even now possess—that is, are indwelt by—the Holy Spirit, arouses within them a painful sense of lack. What they already have makes them hungry for more; that is, for salvation in all its fulness. It is in this sense that pain and hope are here combined.

Even now believers have been adopted as God’s sons (8:15, 16). But, in another sense, they are still waiting for their adoption. They are waiting for the public display of their standing as children of God. As of right now their bodies are still subject to death. But one day their souls will have been completely delivered from sin, and their bodies will have become transformed, so that they will resemble the glorious body of the Lord Jesus Christ himself. To that great day they now look forward in hope (Rom. 8:11; I Cor. 15:50–55; II Cor. 5:2, 3; Phil. 3:21; I John 3:2).

Verse 24 takes up this subject of the Christian’s hope. The translation of this verse in the A.V. is, however, not the best (to put it mildly). It is as follows:

“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?”

We naturally ask, “Has Paul changed his theology? Did he not always tell us that we were saved by faith (Rom. 1:16, 17; 3:22, 26, 28, 31; 4:5, 11, 12, 16, 20, 24; 5:1, 2), and is he not going to confirm this same truth later on (Eph. 2:8)? Yet here I read that we are saved by hope! Besides, what does the apostle mean when he mentions “hope that is seen”? How can a person see hope?

In order to understand Rom. 8:24 we should start out by affirming that the rendering “We are saved by hope” is wrong. Paul wrote “in hope.” What he meant was that when, sometime in the past (probably at different dates for each person) we were saved, that salvation was not delivered to us complete in one package. It did not arrive “cut and dried.” On the contrary, it came to us “with a promise of more to follow.” Such elements included in salvation, as election, calling, regeneration, basic conversion, faith, justification, and even, in part, sanctification, had already occurred. Still to come were further progress in sanctification, and finally, at death, and even more fully at Christ’s Return, glorification. It is clear, therefore, that Paul could write, “We were saved in hope.”

Christian hope, however, must be distinguished from the “hope” we speak about in daily life. Such hope often amounts to no more than a desire that something nice may happen to us, plus a belief that it might just take place. In fact, such hope can frequently be defined as “that which precedes disappointment.” Its picture is at times that of a drowning man grasping at a straw. But Christian hope is “an anchor for the soul, safe and sure, entering into the inner sanctuary, behind the curtain, where Jesus has gone as a forerunner on our behalf.” (Heb. 6:19, 20).

As to the rest of the verse (24), everything becomes clear when we realize that the word hope can have three different meanings. It can indicate (a) a feeling or even a conviction that what is desired will take place; (b) the person who is considered able to make it take place, as in “Our Hope for years to come,” and (c) the thing hoped for. It would seem that in Greek this last meaning is more common than in English. So we translate the remainder of verse 24 as follows:

“But when once something hoped for is seen, it is no longer an object of hope, for who hopes for what he sees?”²³⁴

The truth here expressed is obvious: when that for which a person was hoping has arrived, and is now standing or lying in front of him, so that he sees it (implying: and can take hold of it), it ceases to be an object of hope.

Paul is emphasizing the necessity of making use of the anchor of hope. He is, as it were, saying, “Just as faith is necessary to appropriate the salvation which Christ merited for you in the past, so hope is necessary to take to yourselves future blessings. Those bounties are reserved for all who humbly confess their shortcomings and rely wholly on God, the Merciful Giver. Remember, you were saved ‘in hope.’ ”

The present-day practical application is clear. There are those who seem to think that they have already arrived. They believe that the petition “Forgive us our debts, as we also have forgiven our debtors” (Matt. 6:12) was not meant for them. Perhaps they also believe that they have received “the second blessing” and are therefore superior Christians. There are even those who make propaganda for the error that also the body is already perfect, sickness being a figment of the imagination. Any future “redemption of the body” (8:23) has little significance for them. To them all Paul is, as it were, saying, “You have done away with the biblical doctrine of salvation in hope, for how can one hope for what he already has … or thinks he has?”

The objection might be raised, “But the apostle was not living in our day. Was there any reason why he felt it to be necessary in this epistle to stress the importance of hope, in the life of the believer? Are we able to prove that there were people in the Roman church who considered themselves strong, and able, accordingly, to dispense, at least to some extent, with hope, since they had already arrived?”

The answer is in the affirmative. By and large the Roman church ranked high in Paul’s estimation. See 1:8; 15:14. But there were exceptions, as the following passages indicate:

“Do not think too highly of yourself” (12:3).

“You, then, why do you judge your brother?” (14:10).

“Therefore let us stop passing judgment on one another” (14:13).

“We who are strong ought to bear with the failings of the weak, and not to please ourselves” (15:1).

The conclusion is truly beautiful: “But since we hope for that which we do not see, we wait for it with patient endurance.”²³⁵

This reminds us of a similar Pauline passage, namely, “We fix our eyes not on the things that are seen, but on the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal” (II Cor. 4:18). In the meantime:

Ye fearful saints, fresh courage take;

The clouds ye so much dread

Are big with mercy and shall break

In blessings on your head.

His purposes will ripen fast,

Unfolding every hour,

The bud may have a bitter taste,

But sweet will be the flower.

William Cowper, 1772

26, 27. And in the same way the Spirit too is helping us in our weakness, for we do not know what we ought to pray, but the Spirit himself intercedes for us with unspoken groanings. And he who searches the hearts knows what is the Spirit’s intention, that he is interceding for the saints in harmony with God’s will.

C. The Spirit’s Groanings

Having discussed the groaning of the creation (verses 19–22) and of God’s children (verses 23–25), Paul now introduces the groanings of the Spirit (verses 26, 27). He tells us something about their (a) necessity, (b) Author and character, and (c) effectiveness.

(1) Their Necessity

The apostle points to “our weakness,” human limitation due to sinfulness. That weakness consists, at least in part, in this, that “we do not know what we ought to pray.” We are not sure about the prayer content that is in harmony with God’s will (see verse 27). By saying “we” the apostle is including himself.

It may seem strange for a man of Paul’s stature to make this admission. How was it possible for this marvelous missionary, ardent lover of souls, divinely inspired author, to make such a statement? With the exception of the prayers of Jesus Christ, is there anything in the line of prayer more thought-filled, fervent, and sublime than the apostle’s prayer recorded in Eph. 3:14–19?

The solution is probably along this line: Paul certainly knew what the general content of prayer should be. He knew that one should pray for the forgiving spirit, for peace among the members of the church, increase in knowledge of spiritual things, readiness to bear witness for Christ, courage amid affliction and persecution, helpfulness toward all who are in need, gratitude toward God; in fact, all the fruits of the Spirit (see Gal. 5:22, 23). But what to pray for in any particular difficulty or situation was not always clear.

A good illustration is the incident recorded in II Cor. 12:7, with reference to “the thorn in the flesh.” Exactly what that thorn may have been no one knows. What we do know is that the apostle found it to be very bothersome. So he prayed, “Lord, please remove that thorn.” Three times he uttered this prayer. He seems to have been of the opinion that the removal of the thorn would make him a more powerful witness for Christ. But God’s answer was, “My grace is sufficient for you, for my power is perfected in weakness.” And see also Phil. 1:22–24.

Another illustration taken from life runs as follows: A pastor, loved by his people, became grievously ill. The congregation prayed, “Lord, please restore him to health.” But he died. At the funeral a minister who had been a lifelong friend of the departed made this remark to the assembled mourners, “Perhaps some of you are in danger of arriving at the conclusion that the heavenly Father does not hear prayer. He does indeed hear prayer, however. But in this particular case two prayers were probably opposing each other. You were praying, ‘O God, spare his life, for we need him so badly.’ The Spirit’s unspoken prayer was, ‘Take him away, for the congregation is leaning altogether too heavily upon him, not upon thee.’ And the Father heard that prayer.”

If the objection should be raised, “Then why not permit the Holy Spirit to do all the praying? Why should we pray at all?,” the answer would be: (a) a child of God needs to, and wants to, pour out his heart to God in prayer and thanksgiving; (b) the Holy Spirit prays only in the hearts of those who pray; (c) God has commanded his people to pray and has promised to grant all such requests as are in harmony with his will; and (d) there must be many prayers which do not need to be counteracted by the Holy Spirit.

The words, “the Spirit is helping us in our weakness” must not be interpreted too narrowly, as if the meaning would be that the Spirit only helps us to pray. He helps us “in our weakness,” of whatever nature that weakness may be, including our weakness in prayer.

(2) Their Author and Character²³⁶

How does the Spirit help us? The answer is, “The Spirit himself intercedes for us with unspoken groanings.” What do these words mean?

The most obvious interpretation, the one which the person unaquainted with doctrinal presuppositions would be most likely to adopt is certainly this, that these unspoken words are those of the Spirit.

Not all interpreters agree with this conclusion, however. In order to prove their contention that these groanings are those of the saints, not those of the Holy Spirit, an appeal is made to Gal. 4:6, where the same apostle states, “And because you are sons, God sent forth the Spirit of his Son into our hearts, crying, ‘Abba! Father!’ ” The further reasoning is as follows, “Even though Paul seems to be saying that the Spirit is crying ‘Abba! Father!’ he cannot mean this, for God cannot be the Father of the Holy Spirit. Therefore, it must be true that the cry is uttered not by the Spirit but by God’s children, although through the Spirit. The same must be true here in Rom. 8:26b: the groanings, though ascribed to the Spirit, who may well be their Author, are actually those of God’s children. It is they who groan.”

With due respect for those who so reason, I must, nevertheless, disagree. The appeal to Gal. 4:6 is not conclusive. Note the following meaningful differences, which at the same time are reasons for believing that the groanings are those of the Spirit:

1. Here in Rom. 8:26b Paul does not say, “the Spirit intercedes for us.” He says. “The Spirit himself²³⁷ intercedes for us with groanings,” etc. There is therefore a real difference between Gal. 4:6 and Rom. 8:26b.

2. In order to make his meaning even more unambiguous, the apostle continues in verse 27 by saying, “And he who searches the hearts knows what is the Spirit’s intention.” Not: the intention of believers, but that of the Spirit. Exegetically, therefore, I am forced to agree with those who say that the groanings to which reference is made here in verse 26 are those of the Spirit.

Is not the real reason why certain eminent interpreters refuse to ascribe these groanings to the Spirit theological rather than exegetical? They do not wish to ascribe to any of the three persons of the Holy Trinity qualities that would seem to be unworthy of him. At times this reason is stated in so many words.²³⁸ And even though I cannot agree with their exegesis of Rom. 8:26, particularly with their unwillingness to ascribe to the Spirit these groanings, I honor them for their desire to remain doctrinally sound, especially in a day and age when by many such soundness is ridiculed. But exegetical accuracy is as important as doctrinal purity. Both are needed.

To the reasons given for believing that the groanings of verse 26 are those of the Spirit, the following should be added:

3. Since in verse 23 Paul has already discussed the groanings of the saints, it is hard to believe that he would return to this subject in verse 26. Moreover, the words introducing verse 26, namely, “And in the same way” imply a comparison; most likely between, on the one hand, the groanings of the creation and of believers (respectively verses 19–22; verses 23, 24); and, on the other, the groanings of the Spirit (verses 26, 27).

4. In verse 26 these groanings are linked inseparably with the Spirit’s intercession. This intercession is mentioned again in verse 27. In verse 34 the verb which in verse 27 describes the Spirit’s intercession, is used in connection with the Son’s intercession. If, then, verse 34 refers to Christ’s own intercessory prayer, why should not verse 27 describe the Spirit’s own intercession, accompanied by groaning’s?²³⁹

Exactly what this groaning of the Holy Spirit implies would be difficult to define. Are we in error when we state that it means at least the following: the Spirit loves the saints so exceedingly that he yearns for that great day when, delivered from every speck of sin, they will glorify God forever and ever in the perfection of holiness and joy? Although it would be difficult to prove that the words, “That Spirit which he made to dwell in us yearns for us even unto jealous envy” (James 4:5) are the best translation of the original, yet, they may shed light on the meaning of the Spirit’s groaning. And do we not meet with similar highly emotional expressions by means of which we are given a glimpse into the very heart of God? See, for example, the following:

How can I give you up, O Ephraim?

How can I cast you off, O Israel?

How can I treat you like Admah?

How can I make you like Zeboiim?

My heart is turned over within me,

All my compassions are kindled.

Hos. 11:8

If one wishes he may call the statement, “The Spirit himself intercedes for us with unspoken groanings,” “highly anthropomorphic.” Still, it expresses a truth we can ill afford to neglect. If human knowledge points back to divine omniscience; and human power, to divine omnipotence, it is hard to believe that human emotion reflects nothing at all in God. According to Scripture God is not Buddha, and heaven is not Nirvana!

Romans 8 teaches that believers have two intercessors: the Holy Spirit and Christ. Christ performs his intercessory task in heaven (Rom. 8:34; Heb. 7:25; I John 2:1); the Holy Spirit, on earth. Christ’s intercession takes place outside of us, the Holy Spirit’s within us; that is, in our very hearts (John 14:16, 17). Christ prays that the merits of his redemptive work may be fully applied to those who trust in him. The Holy Spirit prays that the deeply hidden needs of our hearts, needs which we ourselves sometimes do not even recognize, may be met. Christ’s intercession may be compared with that of a father, the head of the family, for all the family members. The Holy Spirit’s intercession reminds us rather of a mother kneeling at the bedside of her ailing child, and in her prayer presenting that child’s needs to the heavenly Father.²⁴⁰

(3) Their Effectiveness

The Spirit’s intercession, accompanied by groanings, is not fruitless. Would not he who is constantly searching human hearts be able to read the intention of his own Spirit, who dwells in these hearts? Would he not know the meaning of that Spirit’s unspoken groanings?

Again and again Scripture bears testimony to the truth of God’s omniscience. See, for example, the following passages:

“Man looks at the outward appearance, but the Lord looks at the heart” (I Sam. 16:7).

“Thou alone knowest the hearts of all the sons of men” (I Kings 8:39).

“The Lord searches every heart and understands every motive” (I Chron. 28:9).

“O Lord, thou hast searched me and known me. Thou knowest when I sit down and when I rise up …” (Ps. 139:1, 2). The entire Psalm bears testimony to God’s omnipresence and omniscience.

“Sheol and Abaddon lie open before the Lord” (Prov. 15:11).

“The heart is deceitful above all things. It is exceedingly corrupt: who can know it? I, the Lord, search the mind. I try the heart” (Jer. 17:9, 10).

“Lord, thou knowest everyone’s heart” (Acts 1:24).

“The Lord will bring to light what is hidden in darkness and will expose the motives of men’s hearts” (I Cor. 4:5).

“There is no creature hidden from God’s sight. All things are open and laid bare before the eyes of him to whom we must give account” (Heb. 4:13).

But not only does God know everything. What is emphasized is that he knows that the Spirit is interceding in harmony with his (God’s) own will. Are not Father, Son, and Holy Spirit the One true God? Any clash between them is therefore impossible.

Note too that the Holy Spirit is described as constantly interceding “for the saints,” that is, for those people who have been set apart in order to live lives to the glory of the Triune God as revealed in Christ Jesus. See on 1:7.

And since there is perfect harmony between the persons of the Holy Trinity, so that the Spirit’s intercession, accompanied by groanings, coincides completely with the Father’s will, the result must be that this intercession is always effective. It never fails. None of the saints is ever lost. All reach heaven at last. Better still: see verse 28.²⁴¹

28. And we know that to those who love God all things work together for good; that is, to those who are called according to (his) purpose.

The present passage is a kind of summary of 8:1–27. It prepares for, and to some extent is similar to, the grand climax found in verses 37–39. It cannot be fully understood except in the light of verses 1–27. It draws a conclusion; in fact, a very comforting conclusion.

Paul has shown that for those who are in Christ Jesus there is now no condemnation (verses 1–8). They are indwelt by that Spirit who will even raise their bodies gloriously (verses 9–11). They receive the assurance that they are God’s children, and as such, his heirs (verses 14–16). Their present suffering for Christ and for his cause means that one day they will share his glory, a glory so marvelous that in comparison with it hardships fade away into nothingness (verse 18). They will dwell in that new heaven and earth to which all creation with groaning is looking forward (verses 19–22). They themselves also groan as they eagerly await their adoption (verses 23–25). In all their weaknesses the Holy Spirit helps them. That Spirit always intercedes for them in harmony with God’s will, so that this intercession, accompanied by wordless groanings, will certainly be effective (verses 26, 27).

So Paul says, “And we know—see also 3:19; 7:14; 8:22; I Cor. 8:1, 4; 13:9; II Cor. 5:1; I Tim. 1:8—that to those who love God all things work together for good …” On what else does he base this knowledge? Probably on two additional grounds: (a) Experience; that is, the effect on him of knowing how God had dealt with him and with others in the past. See such passages as Gen. 46:30; 48:3, 4; Deut. 5; Josh. 24:1–15; I Sam. 7:1–12; II Sam. 23:1–5; I Kings 8:22–24; Isa. 63:9; Acts 26:1–23; Gal. 2:19, 20. And (b) Acquaintance with specific biblical passages which teach that in God’s providence all things result in blessing for God’s children, evil being overruled for good (Gen. 45:5, 7, 8; 50:20).

Some find it difficult to accept the statement, “All things work together for good.” They seem to think that such an expression ascribes to mere “things” qualities—such as wisdom and intelligence—which these things do not possess. In order to overcome this difficulty these interpreters suggest that the statement should read, “In all things [or: in everything] God works for good,” or “God causes all things to work for good.” Somehow the word God must be included in this clause. Otherwise, as some see it, it would result in heresy: a materialistic, perhaps evolutionistic, philosophy of life and history. Even if we must disagree, should we not love and honor these people for their motive? And if we answer them by stating “You have no right to insert the word God where the original does not have it,” they quickly answer that they have found a reading that supports their view.²⁴²

The answer to this is as follows:

Though no one knows how this variant originated, its acceptance results in a sentence that would make Paul a rather clumsy stylist.²⁴³ Besides, if Paul really dictated, and Tertius really wrote, “In all things God works for good,” or “God causes all things to work for good,” it is very hard, indeed, to believe that this second mention of the word God—the first was in the clause “who love God”—would ever have been dropped from the text.

Others, rightly dissatisfied with making the word God the subject of the clause, borrow a subject from the preceding context. They go back to “The Spirit is helping us in our weakness … intercedes for us,” etc., and then continue the sentence as follows: “and in everything, as we know, he [that is, the Spirit] co-operates for good with those who love God.”²⁴⁴

But this rendering, if adhered to all the way, runs into difficulty when it reaches verse 29, for that verse would then read as follows, “For whom he [the Spirit, if N.E.B.’s translation of verse 28 is correct] foreknew, he also foreordained to be conformed to the image of his [the Spirit’s] Son.” This, of course, is impossible, for nowhere in Scripture is Jesus Christ called the Son of the Holy Spirit! So at this point N.E.B. inserts the word God: “For God knew his own …” But here the word God is not in the original Greek text.

As I see it, every attempt to avoid making “all things” the subject of the clause has failed.²⁴⁵ The old—yes, very old!—rendering, namely, “… all things work together for good”²⁴⁶ should stand. It is only fair to add that whether one translates one way or the other—that is, whether one (a) erroneously accepts the word “God” or “he” [the Spirit] as the subject of the clause; or (b) correctly views “all things” as being the real subject—hence, “all things work together for good”—the result remains about the same, namely, that in God’s all-embracing providence all things work together for good to those who love God.

What is more important and necessary is that we accept the following three facts:

a. “All things,”—no less!—cooperate for good

Not only prosperity is included but so also is adversity; not only joy and happiness but also suffering and sadness (Rom. 8:18, 35–37). Evil designs are by God overruled for good (Gen. 50:20; Neh. 4:15). Not only what the saints themselves experience is included but also whatever lies outside the sphere of their personal experience. Specifically, the following entities are among those that are divinely ordered and directed so that they work together for good to those who love God: the good angels (Heb. 1:14) and Satan together with his hosts (Rom. 16:20; Eph. 6:10–16); the nations of the world and their rulers (Ps. 2:2–9; 48:4–8; 149:9; Acts 9:15); rain and thunder (I Sam. 12:18–20); streams, mountains, and clouds (Ps. 46:4; 72:3; Matt. 24:30; Rev. 1:7); and even the stars in their courses (Judg. 5:20).

b. It is only to those who love God that all things work together for good

In the original—as also in A.R.V. and in my rendering—the words “And we know that to those who love God all things work together for good” stand at the very beginning of the sentence. The meaning is this: they, and they alone, have a right to be comforted by this fact. Only in the case of those who love God is it true that all things work together for good. This is clear from such passages as the following: Exod. 20:6; Deut. 7:9; Neh. 1:5; Ps. 37:17, 20, 37–40; 97:10, 116:1 f.; Isa. 56:6, 7; I Cor. 2:9; 8:3; James 1:12; 2:5. All these references emphasize the importance of loving God and/or delighting in him.

c. They love God because he first loved them

That surely is the meaning of the words, “… to those who love God all things work together for good; that is, to those who are called according to (his) purpose.” Though it is true that the word “his”—that is, God’s—does not occur in the original, nevertheless, the only other passage in the entire book of Romans where this word purpose is found, namely 9:11 (“in order that God’s purpose in election might stand”), proves that Paul was thinking about God’s purpose, not man’s.

The people who were called according to God’s purpose are, therefore, those who were effectively called. They are those whose hearts and minds were so thoroughly influenced by the Holy Spirit that they became aware of their sinfulness, began to understand their need of Christ, and embraced him as their Lord and Savior. See above, on Rom. 1:7, p. 47. See also Rom. 8:30; 9:24; I Cor. 1:2, 24; 7:17f.

Paul felt that it was necessary to add the words, “to those who are called according to his [God’s] purpose,” in order that the Romans and all who would read this letter or hear it read to them would realize that no one can ever truly love God unless first of all he is effectively called. In other words, the apostle to the Gentiles is here expressing substantially the same thought as did the apostle John when he wrote, “We love God because he first loved us” (I John 4:19).

What Paul is really saying then, here in Rom. 8:28, is this, “We know that to those who love God and do so because of God’s work in them, as determined by his sovereign, elective purpose, all things work together for good.” In this manner human responsibility is fully maintained, but God Triune receives all the honor. Cf. Phil. 2:12, 13; II Thess. 2:13.

29, 30. For whom he foreknew, he also foreordained to be conformed to the image of his Son, so that he might be the firstborn among many brothers; and whom he foreordained, these he also called; and whom he called, these he also justified; and whom he justified, these he also glorified.

The Salvation Chain

When Paul states that to those who love God and are called according to his purpose all things work together for good, he is not thinking only of those things that can be seen round about us now, or those events that are taking place now; no, he includes even time and eternity. The chain of salvation he is discussing reaches back to that which, considered from a human standpoint, could be called the dim past, “the quiet recess of eternity,” and forward into the boundless future.

One very important fact must be mentioned: every link in this chain of salvation represents a divine action. To be sure, human responsibility and action is not thereby ruled out, but here (Rom. 8:29, 30) it is never specifically mentioned.

There are five links in this chain. Note that the predicate of the first clause becomes the subject of the next one, a construction called sorities.²⁴⁷

A. Foreknowledge

“… whom he foreknew.”

Is it possible to interpret Paul’s words in this sense: Before the world was created God foresaw who were going to believe in him and who would not. So, on the basis of that foreseen faith, he decided to elect to salvation those good people who were going to exercise it?

Answer: such a construction is entirely impossible, for according to Scripture even faith is God’s gift. See N.T.C. on Ephesians, pp. 120–123 (on Eph. 2:8). See also John 6:44, 65; I Cor. 4:7; Phil. 1:29. In fact, even the good works performed by believers are prepared beforehand by God! (Eph. 2:10).

On the contrary, the foreknowledge mentioned in Rom. 8:29 refers to divine active delight. It indicates that, in his own sovereign good pleasure, God set his love on certain individuals, many still to be born, gladly acknowledging them as his own, electing them to everlasting life and glory. Note the following:

“For I have known him [Abraham] so that he may direct his children and his household after him” (Gen. 18:19).

“Before I formed you in the womb I knew you, Before you were born I set you apart” (Jer. 1:5).

“I am the good shepherd, and I know my own” (John 10:14). Cf. 10:28.

“The Lord knows who are his” (II Tim. 2:19).

Add the following: Ps. 1:6; Amos 3:2; Hos. 13:5; Matt. 7:23; I Cor. 8:3; Gal. 4:9; I John 3:1; and see also on Rom. 11:2.

“The term prognosis [foreknowledge] reveals the fact that in his purpose according to election the persons are not the objects of God’s ‘bare foreknowledge’ but of his ‘active delight.’ ”²⁴⁸

B. Foreordination with a View to Conformation

“… he also foreordained to be conformed to the image of his Son, so that he might be the firstborn among many brothers.”

In reality “foreknowledge” already imples “foreordination.” Nevertheless, there is a difference of emphasis. Whereas the first term directs our attention to the persons whom God elected and only in a general way to their final destiny (everlasting life, glory), the term foreordination fixes our thought more definitely on the purpose for which they were elected and on the means of attaining it. That goal is not just “to enter heaven at last” but “to be conformed to the image of God’s Son.”

Man was created as—this is probably better than in²⁴⁹—God’s image. That image was distorted by sin, but was restored in Christ, who was and is the image of God (II Cor. 4:4; Col. 1:15).

The question has been asked, “When Paul describes the purpose of foreordination to be that those whom God foreknew should be conformed to the image of his Son, does he have in mind (a) only the final conformation; that is, only that part of transformation into Christ’s image that will take place at his Return; or is he referring to (b) the entire process of transformation, beginning already when the sinner is brought out of the darkness into the light?” On this point there is a difference of opinion among commentators.

Position (a) Only Final	Position (b) Also Present
Greijdanus, Vol. I, p. 390	Calvin, p. 318
Lenski, p. 561	Cranfield, Vol. I, p. 432
Murray, Vol. I, p. 319	Lekkerkerker, Vol. I, p. 354
Ridderbos, p. 196	Robertson, W. P., IV, p. 377
	Van Leeuwen-Jacobs, p. 160
	Zahn, p. 417250

Those who accept Position (a) point out that the context favors this position: verses 11 and 23 refer to the glorious resurrection of the body, and verse 21 to a gloriously renewed universe. These renewals will not take place until the day of Christ’s Return. From this they draw the conclusion that also the conformation to the image of Christ must be interpreted as a great eschatological event that will occur on the day of The Great Consummation.

Now if the conformation to the image of God’s Son is limited to the refashioning of our lowly body so that it will have a form like Christ’s glorious body (Phil. 3:21, to which reference is often made in this connection), then the question is immediately settled in favor of Position (a), for that conformation will certainly not take place until then.

However, in a context which deals with such matters as calling, justification, and glorification not many interpreters would accept this narrow interpretation of the words “to be conformed to the image of his Son.” It is the spiritual conformation or transformation Paul has in mind here.

Once this is granted, the weight of the evidence, I believe, turns sharply in the direction of Position (b), and this for the following reasons:

1. In arriving at the meaning of “He also foreordained to be conformed to the image of his Son” the chief determining factor is not 8:11, 21, 23, but the much closer “For whom he foreknew” of verse 29a. That word carries us back to the “eternity” which, humanly speaking, preceded the foundation of the earth (Eph. 1:4). Is it not logical, therefore, to view the conformation “to the image of his Son” to pertain not only to what will happen on the day of Christ’s Return but also to what happens in the lengthy period before that Return? If we do not do this, are we not then creating a gap of very lengthy duration about which nothing is said?

2. Other passages—such as Rom. 12:1; Eph. 4:32–5:2; Phil. 3:10; Col. 3:10—regarding spiritual renewal cannot be interpreted as being connected with the day of Christ’s Return.

3. Basically the required transformation is not man’s work but God’s. Is not that also the thought expressed in II Cor. 3:18—which even contains the words “we are being transformed into the same image”? Here, again, the renewal described is happening now, not solely at Christ’s Return.

4. If gradual renewal into the image of Christ is not what Paul had in mind, are we not forced to conclude that one very important link in the chain of salvation, namely the link of sanctification, is missing? The answer given by some that justification includes sanctification does not satisfy. There is indeed a very close relation between these two but never are they identified.

On the basis of the given reasons I believe that the conformation to the image of his Son, of which the apostle speaks here in 8:29, refers to sanctification. This, too, is basically God’s work (II Thess. 2:13).

Very significant are the words “so that he might be the firstborn among many brothers.”

Two ideas are emphasized here. They form a contrast, yet also harmony. The first is that of Christ’s pre-eminence. Decorating a wall of a certain home in Florida—and no doubt many other walls elsewhere—is a plaque that reads:

THAT in All Things

HE Might Have

THE PRE-EMINENCE

Col. 1:18

This makes sense; for, if the duty as well as the destiny of believers is to be conformed to the image of God’s Son, then he must indeed be pre-eminent. Besides, what a worthwhile reminder this plaque is in the interest of day-to-day Christian life and practice!

The second idea conveyed by this passage is that of Christ’s humility and marvelous love for those whom he, by means of his redemptive sacrifice, has made his own. Note “that he might be the firstborn among many brothers!” In other words, the Exalted Savior does not consider himself complete apart from those whom he came to save! See Heb. 2:11, noting also its reference to sanctification.

For the idea of Christ as firstborn see also Col. 1:15; Heb. 1:6; and Rev. 1:5.

C. Calling

“… and whom he foreordained, these he also called.”

From that which pertains to eternity, namely, foreknowing and foreordaining—though their effects are being historically realized, Paul now, by a very logical transition, enters into the realm of time. The apostle refers, of course, to the effective call. What this call means has been explained in connection with Rom. 1:7 (see p. 46) and 8:28 (see p. 281). By means of Spirit-wrought conversion and faith man responds to this call.

D. Justification

“… and whom he called, these he also justified.”

As has been explained earlier, in a sense “Justification by Faith” is the theme of Romans. Its meaning has been set forth on pp. 61–66, 128–131.

E. Glorification

“… and whom he justified, these he also glorified.”

Believers will share in Christ’s glory (Rom. 8:17). Nothing can be greater glory than that which is bestowed upon Christ’s followers because of their intimate union with Christ (Col. 1:27).²⁵¹

Not only will God’s children receive gloriously transformed bodies (Rom. 8:11, 23; I Cor. 15:43–53; Phil. 3:21; I John 3:2), but on and after the day of the resurrection they will shine forth in all their glory in both soul and body, these having now become reunited.

So certain is the believers’ future glory that, even though it can be considered an object of hope (Rom. 5:2), and therefore a matter pertaining to the future, here in Rom. 8:30 it is described as if it had already become a reality: “he also glorified.”²⁵² And is it not true that in a sense believers “were raised with Christ” (Col. 3:1), and were in his train when he ascended to heaven (Eph. 4:8)? Are they not even now being transformed from glory to glory (II Cor. 3:18)?

This past tense (cf. Jude 14; also most of Isa. 53) indicates the certainty that a future event will take place and, perhaps, in the present connection, also the fact that the glory promised for the future has already begun to be realized.

All this reminds us of a stanza from Wordsworth’s See the Conqueror Mounts in Triumph:

Thou hast raised our human nature

On the clouds to God’s right hand;

There we sit in heavenly places,

There with thee in glory stand.

Jesus reigns, adored by angels,

Man with God is on the throne,

Mighty Lord in thine ascension

We by faith behold our own.

4b. It produces the fruit of super-invincibility; i.e., of being more than conquerors

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

8:31–39

31 What, then, shall we say in response to these things? If God is for us, who is against us? 32 He who did not spare even his own Son, but gave him up for us all, how will he not also with him graciously give us all things? 33 Who will bring any charge against God’s elect? It is God who justifies. 34 Who is he that condemns? (It is) Christ Jesus who died, what is more, who was raised from the dead, who is at the right hand of God, who is also interceding for us.

35 Who will separate us from the love of Christ? Affliction or distress or persecution or famine or nakedness or peril or sword? 36 As it is written:

“For thy sake we are being put to death all the day long;

We are considered as sheep to be slaughtered.”

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 nor angels nor principalities nor things present nor things to come nor powers 39 nor height nor depth nor any other created thing will be able to separate us from the love of God which is in Christ Jesus our Lord.

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

What Paul means is, “To what conclusion do these things lead us?” The expression “these things” probably refers not only to the matters mentioned in verses 28–30, or even 18–30, but to everything the apostle has so far written in this epistle. What, then, is the summary of that which Paul has been saying in this letter?

He has pointed out that the one thing a sinner needs above all else is right standing with God, and that this right standing is not obtainable by human exertion or merit. That inestimable blessing is God’s free gift, and there is only one way to obtain it, namely, by faith. See 1:17; 3:24, 28, 30; 4:1, 2, 7, 8; 5:1, 8, 9; 7:24, 25; 8:1. The blessing of salvation has been earned for everyone, whether Jew or Gentile, who will, by God’s power and grace, repose his trust in the Savior. It was he who earned salvation for his people by the shedding of his blood. They are saved by his substitutionary death, his resurrection, and his intercession (1:4, 5; 3:21–26; 4:25 5:1, 2, 8–21; 6:23; 7:24; 8:1–4; and see also 8:34).

If, then, God is on our side, as he clearly proved by what he did and does for us, who is against us? Not as if all the enemies have already been swept away, but what is any enemy able to achieve against us. God being for us?

When Paul says, “If God is for us,” he is not calling in doubt God’s protecting care, love, and promises. On the contrary, this “if” means, “If … as he certainly is!”

In light of all this the opening question, “What, then, shall we say in response to these things?” will have to be answered with a very strong, “We have nothing to fear. Victory is certainly on our side.”

But the apostle himself gives a far more complete answer in verses 32–39. The beginning of this answer is found in the next verse:

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

“He … did not spare even his own Son, but gave him up.” The depth of feeling implied in the words of verse 3—“sending his own Son”—is expressed even more vividly here in verse 32.²⁵³ If this does not mean that, in a sense, giving up his only-begotten and fathomlessly beloved Son was for the Father a genuine sacrifice, words no longer have meaning.

It is possible to think of a judge who does not spare a vicious criminal but pronounces on him the severe sentence he deserves. It is not inconceivable that such a judge might afterward enjoy a good night’s sleep.

But what we have here in Rom. 8:32 is something else. The following facts should be kept in mind:

God, the Judge, has a Son, an only Son, very precious to him. That Son never committed any sin. In all he did he was ever pleasing his Father (John 8:29).

On the other hand:

We all like sheep have gone astray,

Each of us has turned to his own way.

Isa. 53:6.

Yet, on this precious and beloved Son God now pronounces the sentence we deserved. It is a sentence immeasurable in its severity, and is carried out in every detail. God did not spare his Son, did not mitigate the severity of the sentence in any way whatever, the Son himself agreeing with the Father and the Spirit in all this. He, the Son, fully bore that horrendous curse. He drank the cup of unspeakable agony to the very last drop. “That bitter cup, Love drank it up. It’s empty now for me.” See Isa. 53; Rom. 5:6–8; 8; 3, 4; II Cor. 5:21; Gal. 3:13. It would have been unthinkable for God to reject the demands of his justice. “Will not the Judge of all the earth do right?” (Gen. 18:25).

We ask, “But why was the curse lifted from our shoulders and transferred to the Son of God?” The answer is: So deeply, intensely, and marvelously did God love the world that his Son, the only-begotten, he gave, in order that everyone who believes in him should not perish but have life everlasting. Is not that the meaning of John 3:16?

There is, of course, a resemblance between:

“You [Abraham] have not withheld your son, your only son” (Gen. 22:12, 16)

and

“He [God] did not spare even his own Son …” (Rom. 8:32).

Yet, it is not the similarity which arrests our attention most of all. It is the contrast. Abraham was rescued in the nick of time, and so was his son Isaac. But Christ bore the wrath fully, willingly.

“… for us all.” In accordance with the immediately preceding context, the apostle must have been thinking of all those who love God (verse 28), who were foreknown and foreordained (verse 29), were (or were going to be) called, justified, and glorified (verse 30). To this can be added the similar expressions contained in the statements which follow; namely, the elect (verse 33), those for whom Christ makes intercession (verse 34), those who are “more than conquerors” (verse 37). It was to these people, to them all, to them alone, that the merits of Christ’s death had been, were being, or were going to be savingly applied.

Here again, as in connection with 5:18—see above, pp. 182, 183, it is not at all improbable that when Paul says, “He [God] gave him [his own Son] up for us all,” he included in his thought this idea: “God gave up his Son for Jew and Gentile alike,” for all his dear children regardless of race, sex, nationality, social standing, etc. See also Rom. 3:22, 23, 29; 10:11–13.

“How will he not also with him graciously give us all things?”

The argument is from the greater to the lesser, as in 5:9, 10, 15, 17; 11:12, 24. Nothing could ever be a greater gift than the gift of Christ to the church. That gift is clearly implied in the statement, “God did not spare his own Son but gave him up for us all.” Moreover, even though giving this Son was an unfathomable sacrifice as plainly implied in “God did not spare,” nevertheless, it is never a solitary gift: how will he not also together with him graciously—that is ungrudgingly, freely, gladly, generously—give us all things?

I can see no good reason to limit the expression “all things” to spiritual blessings, as some do. Paul was a very practical man. He knew that the people he was addressing were men of flesh and blood, who were vexed at times with worries over matters mundane. The expression “all things” should therefore be interpreted in an unqualified sense: material as well as spiritual things; cf. 8:28, where it has the same broad meaning.²⁵⁴

It is not only about matters in general, both physical and spiritual, that anxieties arise. Underneath everything else, there is that basic worry, “What is my standing with God?” Paul answers as follows:

33, 34. Who will bring any charge against God’s elect? It is God who justifies. Who is he that condemns? (It is) Christ Jesus who died, what is more, who was raised from the dead, who is at the right hand of God, who is also interceding for us.

Verse 33 is probably an intentional echo of words found in Isa. 50:8, 9a:

“He is near who justifies [or vindicates] me. Who is my accuser? … Behold, the Lord Jehovah will help me. Who is he that will condemn me?”²⁵⁵

The rhetorical questions—“Who will bring any charge…?” “Who is he that condemns?”—amount to a vigorous denial of the suggestion that there could be any valid charge or condemnation.

Are these people not God’s elect? Is that not what is implied in 8:29: “foreknown … foreordained”? Surely, when, in the dispute between Joshua the highpriest and Satan, God defended Joshua and rebuked Satan, the latter was immediately silenced (Zech. 3:1–5). When God justifies a person, all accusations at once lose their validity.

The logical nature of this answer is brought out even more clearly by the words that follow, namely, “It is Christ Jesus who died … was raised from the dead .. is at the right hand of God … is also interceding for us.”

Here note especially the phrase “what is more” inserted between the reference to Christ’s death and his resurrection. It probably expresses the climactic relationship not only between the first two items but between all the items in the series. To be sure, by means of Christ’s death the sins of his people were blotted out. But this fact was established beyond possibility of successful contradiction by the resurrection from the dead. See on Rom. 4:25, p. 161. And the exaltation of God’s Son to the right hand of God—Matt. 26:64; Mark 14:62; Luke 22:69; Acts 2:33; 3:13; 5:31; 7:55, 56; Eph. 1:20; Col. 3:1; Heb. 1:3; 2:9; 8:1; 10:12; 12:2; I Peter 1:21; 3:22; Rev. 5:12, symbolizing the honor, power, and authority given to him as a reward for his fully accomplished mediatorial work, strengthens this conclusion even more.

The climax of assurance is reached in the clause, “who is also interceding for us”—Isa. 53:12; ²⁵⁶ Luke 23:34; John 14:16; I John 2:1; Heb. 7:25, for how would it even be conceivable that the Father should deny the intercessory prayers of the Son, who so fully, marvelously, and gloriously accomplished the task assigned to him (John 17:4)? Did not the Son himself say to the Father, “I knew that thou dost always hear me”? (John 11:42a).

35. Who will separate us from the love of Christ? Affliction or distress or persecution or famine or nakedness or peril or sword?

Another rhetorical question, meaning, “No one will ever be able to separate us from the love Christ has for us.” Not our love for Christ is meant but Christ’s love for us, as verse 37 clearly indicates: “through him who loved us.”

To give an adequate description or definition of that love of Christ is impossible. Cf. Eph. 3:19. All we can do is stammer. We might say, for example, that it is the outgoing disposition of Christ’s compassionate heart which revealed itself in the most marvelous and self-sacrificing action that was ever taken. See John 15:13; Rom. 5:8; I John 4:10. God is Love (I John 4:8), and since Christ is God, Christ too is Love.

Charles Wesley, in his hymn Love Divine, probably came about as close to describing Christ’s love as anyone can get apart from quoting the words of Scripture:

Jesus, thou art all compassion,

Pure, unbounded love thou art.

Paul enumerates seven circumstances that might be brought up for consideration in answering the question whether anything can separate us from Christ’s love:

a. b. affliction, distress. Not only is “affliction” a good translation of the first of the seven Greek words but it is even etymologically related to it. While this word occurs more than forty times in the New Testament, the apostle uses it only four times (besides here in Rom. 8:35, also in Rom. 2:9; II Cor. 6:4; 12:10). In the first three instances both words affliction and distress occur. The fact that Paul uses both words indicates that in his mind there was a distinction between them. The suggestion of several commentators that the two words used in the original²⁵⁷ refer respectively to outward affliction and inward distress is probably correct. In the New Testament Paul is the only writer who uses the word distress, and even in his epistles it is found only four times (in addition to Rom. 8:35 also in 2:9; II Cor. 6:4; 12:10).

c. persecution. In the New Testament this word occurs for the first time in Matt. 13:21, “When affliction or persecution arises on account of the message he immediately falls away.” Paul uses the word persecution five times (here and also in II Cor. 12:10; II Thess. 1:4; twice in II Tim. 3:11).

d. famine. The word used in the original means hunger, famine. Its first occurrence is in Matt. 24:7, “There shall be famines and earthquakes in various places.” See also Luke 15:14, “When he had spent everything a severe famine arose.…” Though the word is used a dozen times in the New Testament, Paul has it only here and in II Cor. 11:27 (hunger).

e. nakedness. In the New Testament this noun is found only three times: here, in II Cor. 11:27; and in Rev. 3:18, but the related adjective (naked) occurs several times; for example, in Matt. 25:36; “I was naked, and you clothed me.” Often the meaning is somewhat more general than naked might suggest; hence, in need of clothes is at times a better rendering.

f. peril. This noun occurs here and eight times (!) in II Cor. 11:26.

g. sword, a word of frequent occurrence in the New Testament, begining with Matt. 10:34, “I did not come to bring peace but a sword.” Paul uses it only here and in Rom. 13:4; Eph. 6:17.

We should not forget that when Paul spoke about these adverse circumstances which Satan and the other enemies of the cross used in order to bring about separation between believers and their Lord, he was not speaking as an armchair theologian or philosopher. On the contrary, as II Cor. 11:23–29 indicates, he had already suffered the first six of these seven hardships before writing this epistle to the Romans. Moreover, by means of the seventh, i.e., the sword, he was going to be put to death. The apostle was speaking not only by inspiration but also from experience, therefore, when he stated that none of these things can bring about separation between believers and their Lord. He knew what he was saying!

Moreover, by implying, “Nothing will separate us from Christ’s love” was he not also saying, “On the contrary, suffering for Christ’s sake will bring us closer to him and to his love”? Cf. Phil. 1:29, “For to you it has been granted in behalf of Christ not only to believe in him but also to suffer in his behalf.” On the theme Suffering for Christ a Blessing see N.T.C. on Philippians, pp. 90, 91.

36. As it is written:

“For thy sake we are being put to death all the day long;

We are considered as sheep to be slaughtered.”

By quoting Ps. 44:22 (Heb. 44:23; LXX 43:23) Paul shows that there is nothing strange or unexpected about present-day suffering for the Lord’s sake. The Psalmist trusted in God. Otherwise how could he have exclaimed, “Thou art my King, O God.” And how could he have said, “In God do we boast all the day long”?

Yet, he did not derive the comfort from this suffering that Paul derived from his painful experiences. Otherwise he would not have said, “Awake, O Lord! Why sleepest thou? Rouse thyself! Do not reject us forever.”

The apostle, on the other hand, understood that suffering for the sake of Christ meant entering into closer communion with him. Such suffering was gain, not loss.

Where did Paul learn this lesson? Is it possible that he had learned it not only from experience and by direct inspiration but also from tradition, early believers having transmitted to him the words of Jesus? It was Jesus who had said:

“Blessed those persecuted for righteousness sake, for theirs is the kingdom of heaven. Blessed are you whenever people heap insults upon you and persecute you, and, while telling falsehoods, say all kinds of evil against you for my sake. Rejoice, yes, be filled with unrestrained gladness, for your reward is great in heaven, for in the same way did they persecute the prophets who lived before your time” (Matt. 5:10–12).

37–39. No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life nor angels who principalities nor things present nor things to come nor powers nor height nor depth nor any other created thing will be able to separate us from the love of God which is in Christ Jesus our Lord.

Paul has been speaking about affliction, distress, persecution, famine, nakedness, peril, and sword. For the moment it almost seemed as if he was unable to think of anything but suffering and hardship. Nevertheless, his real intention was the very opposite: he wanted to emphasize that in the midst of all these unpleasant experiences, in fact even by means of them and with their help, we are more than conquerors. Not just: we shall conquer in the end; no, even now we are super-conquerors. And this not—let it be added immediately—by reason of our marvelous character and unflinching courage.

Mrs. Merrill E. Gates, 1886, was surely right when she wrote:

Thy love to me, O Christ,

Thy love to me,

Not mine to thee, I plead,

Not mine to thee.

This is my comfort strong,

This is my joyful song,

Thy love to me,

Thy love to me.

Just what does the apostle mean when he calls believers “super-conquerors”? Did he mean, “We are winning a sweeping, overwhelming victory”? To be sure, that is what he meant. But is that all he wanted to say? Words, after all, should be interpreted in light of their context. The apostle says, “in all these things.” The reference is, of course, to the things enumerated in verse 35. Other “things” and “beings” will be added in a moment, those mentioned in verses 38, 39: death, life, angels, etc. The structure of the sentence (note the conjunction for) indicates that these too should be added. Finally, note the very close connection between verse 28 and verse 31 f. (“for” verse 29; “what then” verse 31); and also the parallel “all things” (verse 28) and “in all these things” (verse 37).²⁵⁸

The similarity will become apparent when the two lines are placed under each other:

Verse 28

“And we know that to those who love God all things work together for good.”

Verse 37

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

for us, a sequence that never fails, for by nature we do not love God, the two statements resemble each other also in that respect. They are not the same, but they are certainly similar.

Once this close connection is grasped, we begin to understand that what Paul is saying is that not only do these various hardships and forces which he mentions not hurt us, but they help us: they all work together for good. It is for this reason that he states that in connection with them we are more than conquerors. A conqueror is a person who defeats the enemy. One who is more than a conqueror causes the enemy to become a helper.

If anyone knew the meaning of “more than conquerors” it must have been Paul. Was it not exactly this apostle who had been “more than conquered” by God? From a bitter persecutor he had been changed into an enthusiastic supporter! No wonder he could say, “I am convinced.” He would be!

A few words should be added with reference to the “things” and “beings” enumerated in verses 38, 39. There are four pairs of objects plus two separately mentioned ones.

The Pairs

1. neither death nor life (can separate us from God’s love in Christ Jesus our Lord).

Having just now made mention of death (verse 36), it is not surprising that Paul makes this word the first of the series. The questions of psalmists regarding the possibility of fellowship between God and man even after death—see Ps. 6:5; 30:9; 88:10–12—are answered here (Rom. 8:38, 39) with a definite “Yes,” a confession already anticipated in the Old Testament (Ps. 49:5; 73:24, 25; Job 19:26, 27). The fact that even death would bring about no separation between God and the believer was firmly entrenched in the heart and mind of Paul (II Cor. 5:8; Phil. 1:21–23). For further confirmation see Luke 23:43; John 14:2; 17:24; Heb. 12:18–24.

As to life, in spite of all its distractions, especially for the unbeliever (Luke 8:14), the believer’s life is one in communion with God. That is the teaching of both Testaments (Ps. 23:42; 63:1–8; 73:23; 116:1, 2; Rom. 14:8, 9; Col. 3:1–3).

2. nor angels nor principalities.

Angels are mentioned with great frequency in both Testaments (Gen. 24:7, 40; 31:11; Ps. 68:17; Matt. 1:20, 24; 2:13, 19; 28:2, 5; Luke 1:11; Col. 2:18; II Thess. 1:7; etc.) For a Chart summarizing Scriptural doctrine regarding the angels see N.T.C. on Matthew, p. 694.

In Jewish literature principalities are angels. In Eph. 3:10 the reference may well be to a category of good angels. See N.T.C. on Ephesians, pp. 158, 159. See also I Cor. 15:24; Eph. 1:21; 6:12; Col. 1:16; 2:10, 15. The Dead Sea Scrolls too contain many references to angels, especially evil angels. Other references are found in the pseudepigraphic Book of Enoch. The names of angels, the various categories into which they were to be classified, the worship due to them, were some of the topics on which especially heretics would concentrate their attention.

What Paul is saying in the present context (Rom. 8:38) is simply this, that even angels, whether good or bad, real or unreal (the latter referring to classes of supermundane spirits that exist only in people’s imagination) can do nothing to separate us from the love of God in Christ.

3. nor things present nor things to come.

This grouping is along a horizontal time line.

Time, whether present or future—the present with its problems, the future with its forebodings—can do nothing to separate us from the great and deep love with which God in Christ smiles down upon us, and which from moment to moment he bestows on us, forgiving, helping, and encouraging us on our way through life.

4. nor height nor depth.

This classification is along a vertical line.

Does danger coming from above seen to threaten? Does hell seem to open its jaws? God’s child is safe. If time cannot separate him from God’s love, neither can space: nor height nor depth.

The Single Items

1. nor powers.

In the New Testament powers are included in the angel groupings. See Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:15; I Peter 3:22). That is where they belong.²⁵⁹

Just why it was that Paul placed “nor powers” between “nor things present nor things to come” and “nor height nor depth” is unknown.

2. nor any other created thing.

The apostle adds this comprehensively inclusive item in order to emphasize that nothing whatever will be able to separate believers from “the love of God which is in Christ Jesus our Lord.”

And so this lengthy subdivision of Paul’s epistle to the Romans, namely chapters 5–8 (see pp. 30, 167) ends as it began: note in both cases (5:1 and 8:39) the reference to “our Lord Jesus Christ” (or “Christ Jesus Our Lord”). Everything mentioned must serve to strengthen the saints’ experience of the love of God which is in his Son. To God be all the glory!

Romans 8 In Poetry

Verses
1–4	For those who in Jesus their refuge have found There’s no condemnation. Their blessings abound. For through what Christ Jesus has done within me The Spirit from sin and from death set me free.
	For that which the law, by our nature laid low, Could never achieve and much less could bestow, God wrought, when, in order to save us from sin, He sent his own Son our salvation to win.
	God did this in order that Law’s just demand In us might be met, and we righteous might stand, And show by our conduct from day unto day, That, shunning the flesh, we his Spirit obey.
5–8	For those who have chosen the flesh as their Guide, In things of the flesh, not the Spirit, take pride. But those who have chosen the Spirit as Guide In things of the Spirit, not flesh, do take pride.
	Now those who take pride in the flesh sure should know That flesh and its fruit, death, together will go. So, too, those who honor the Spirit will see That life and deep peace their requital will be.
	For fav’ring the flesh will mean hating the Lord, Since keeping God’s statutes it cannot afford. And it should be obvious to those in the flesh That pleasing both God and one’s sin do not mesh.
9–11	But not in the flesh, my dear brothers, are you. The Spirit who’s in you proves this to be true. If one lacks the Spirit, it sure would be wrong To say that this man could to Jesus belong.
	But if Christ is in you, then though, due to sin, The body may die, yet the Spirit within Is life and brings life, so that you before God Stand sinless and pure through the ransom Christ brought.
	And if you’re indwelt by the Spirit of God Who raised Christ from death, then that Father who brought To life the dead Jesus will also restore Your bodies from death. They’ll be living once more.
12–16	Therefore, my dear brothers, our duty is clear: To live by the standard of flesh while you’re here Will lead but to death. It’s your duty to give The deathblow to sin’s shameful ways. Then you’ll live.
	It is by the strength of the Spirit alone That this is successful and this can be done. For all God’s true children, with him as their Head, Are by the blest Spirit of God being led.
	You’re children indeed, for you’ve not received The spirit of slavery when you believed. No longer does sickening dread you oppress, With joy you your God as your Father address.
	The Spirit bears witness, and not from afar, But from close within us, that children we are, Confirming the voice of our own heart and mind, And leaving uncertainty far, far behind.
17, 18	And if we are children, then, too, we are heirs Of God and with Christ, for the person who shares With Christ in his sufferings must certainly know That on him indeed God will glory bestow.
	For this I consider; of this I am sure! That sufferings and hardships which now we endure Are nothing compared with the glory which then Will shine from within us, ne’er leave us again.
19–22	And this is established that Nature entire For the revelation of saints does aspire, For not by its own choice did Nature grow dim. ’tWas man who transgressed, and the Lord punished him
	By rendering Nature unable to cope With enemies many; yet not without hope That Nature itself, though now bound to despair One day will the freedom of God’s children share.
23–25	Now all of creation, all Nature, ’tis known; In anguish of childbirth does suffer and groan. Not only is this true but we must confess: We also do groan, who the Spirit possess.
	Yes, we also groan, even though we are free, Enriched by the Spirit, as firm guarantee That also our bodies the Lord will display As dear to himself on that glorious day.
	In hope we were saved, for its object, though near Is hidden from view and does not yet appear. But when we no longer of it are deprived, It stops to be object of hope; ’t has arrived!
	But since for the present we hope for still more, For fulness of bliss which for us is in store, We long for these blessings, so rich and so great, And therefore with patient endurance we wait.
26, 27	The Spirit, too, knows that we sinners are weak, And often unable to find what we seek, Not knowing at certain times just how to pray: The words will not come; we don’t know what to say.
	The Spirit then helps us, for he knows our need. With unspoken groanings he does intercede. The Searcher of hearts knows the Spirit’s intent; He’ll ever agree, and the Spirit’s plea grant.
28–30	Therefore we conclude that to those who love God All things, in a sense not restricted but broad, Co-operate fully, in line with God’s plan Established and ordered before time began.
	In line with this program or purpose of old The lovers of God were effectively called. For whom he foreknew he did also elect The image of Jesus, his Son, to reflect.
	In this way it was that God did foreordain That Christ should become and forever remain Close linked to his people, firstborn among all, Yet humble, and willing them brothers to call.
	Resulting is therefore salvation’s firm chain: Those whom God foreknew he did, too, foreordain And those foreordained he did afterward call, And justify later and glorify all.
31–34	How then shall we answer? How shall we reply? If he who is for us is God from on high? Who, now, of all creatures against us can be When he who is for us is certainly he?
	His love is so matchless, so tender his care That even his own Son he never did spare. For us, wretched sinners, he gave him to die. How will he not with him our own needs supply?
	Who dares to bring charges against God’s elect? Whom God declares pure, and will ever protect? Who’s really so bold that he dares to condemn The children of God when he justifies them?
	It’s Jesus who died, and what’s more, who was raised From death to God’s right hand. Let heaven be praised! Christ Jesus this place of trust occupies thus. It’s he who is now interceding for us.
35, 36	Who then can he be who will tear us apart From Christ and his love, which was ours from the start? Distress, persecution, pain due to the Word? Or famine or nakedness, peril or sword?
	It is as the Psalmist declared long ago: “Each day we face death and are being brought low. As sheep that are led to the slaughter are we, For doing thy will and for honoring thee.”
37–39	And yet it’s a fact that by these very things Which might seem to harm us God victory brings To us whom he loves, so that conquerors we, No, rather far better than this, we should be.
	For this I know well, and on this I can count That nothing at all can forever be found That causes the Savior his own to forsake, Twixt him and his dear ones division can make.
	Not death and not life and not angels above Can ever exclude us from God’s lasting love. Nor present nor future can ever avail To cause that great love for his dear ones to fail.
	Not demons or powers, not depth and not height Can weaken its glow or diminish its might No creature can part us, whatever the sort, From God’s love that is in Christ Jesus our Lord.

Practical Lessons Derived from Romans 8

A most comforting chapter is Romans 8. It answers some of the most soul-stirring questions often asked by believers and/or by serious enquirers.

1. It is a fact of common knowledge that during the last few decades the science and art of healing has made great progress. Smallpox has been wiped out, if the reports are true. Antibiotics have saved many lives which, humanly speaking, otherwise would have been lost. Cancer research is having many favorable results, and so one could continue. Is there, however, also a remedy for those who are standing at death’s portal; worried, perhaps, about entrance into the halls of glory? For God’s children there is this comforting answer:

Verse 1 “There is therefore now no condemnation for those who are in Christ Jesus.” Add also verses 33, 34 and 38, 39.

2. How can I know whether I am a Christian? Answer:

Verse 5 “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.” In other words, “What is your—my—one absorbing interest? Is it the world or is it God’s kingdom?” If the latter, then I am indeed a child of God.

3. I know that I love God. But how do I know that he loves me? Answer:

Verse 28 “And we know that to those who love God all things work together for good; that is, to those who are called according to his purpose.” Cf. I John 4:19, “We love God because he first loved us.”

4. I know that God loves me, but will he continue to do so? Answer:

Verses 38, 39 “I am convinced that neither death nor life nor angels nor principalities nor things present nor things to come … nor any other created thing will be able to separate us from the love of God which is in Christ Jesus our Lord.”

5. How do we know that prayer is effective? Answer:

Verses 26, 27 “And in the same way the Spirit too is helping us in our weakness, for we do not know what we ought to pray, but the Spirit himself intercedes for us with unspoken groanings. And he who searches the hearts knows what is the Spirit’s intention, that he is interceding for the saints in harmony with God’s will.”

6. How rich are we going to be in the life hereafter? Answer:

Verses 17, 18 “And if children, then heirs, heirs of God and fellow-heirs with Christ; since the fact that we are now sharing in his sufferings means that (hereafter) we shall share in his glory. For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed in us.”

7. What, according to Romans 8, etc., is the Christian’s chief duty? Answer:

To conduct oneself according to the Spirit’s direction.

Verse 14 “For as many as are being led by the Spirit of God, these are sons of God.” They walk (verse 4) “not according to the flesh but according to the Spirit.” They exhibit in their lives “the fruits of the Spirit,” for which see Gal. 5:22, 23.

8. Has the Christian the right to be an optimist? Answer:

The Christian alone, of all people, has that right. See verses 15–18, beginning with, “For you have not received a spirit of slavery, to fill you once more with dread, but you have received the spirit of adoption …” Also verses 35–39, beginning with “Who will separate us from the love of Christ?”

Summary of Chapter 8

A. For God’s children all things work together for good (verses 1–30) In close connection with the immediately preceding paragraph—note “Thanks be to God through Jesus Christ our Lord” (7:25)—, as well as with the entire preceding contents of this epistle, this chapter opens with the triumphant exclamation, “There is therefore now no condemnation for those who are in Christ Jesus.” Christ’s substitutionary atonement has removed the guilt of their sins. As to sin’s polluting power, the effective operation of the Holy Spirit, who dwells within their hearts and is the controlling influence in their lives, has “set them free from the law of sin and death.”

God did for them what the law, operating by itself, could never have accomplished. Because of sin the law was unable to save. But God, by means of his Son’s vicarious death, brought about salvation. He did this without in any way sacrificing the demand of divine righteousness according to which sin must not be allowed to go unpunished. Only those people whose aim is to live in accordance with the demands of the Spirit can derive comfort from this great truth. On the other hand, those who are “in the flesh,” that is, who allow their lives to be basically governed by their sinful human nature, do not have this comfort. They “cannot please God” (verses 1–8).

Directly addressing his Roman audience, Paul continues, “You, by contrast, are not basically under the control of sinful human nature; on the contrary, you are being governed by the Spirit,” implying, “Therefore you are, indeed, able to please God, and you do, in fact, please him. (Of course, not necessarily every one of you: if any individual reveals by his words, actions, and attitudes that he does not wish to be controlled by the Spirit, that person does not belong to Christ).”

It should be our aim, therefore, to live in harmony with the Spirit’s direction for our lives. Those who do so will truly live. Those who do not are doomed to die. All those, and only those, whose lives prove that they are being led by the Spirit are truly sons of God.

Those people are not slaves but children. The Spirit adds his own testimony to the voice of their regenerated consciousness, thus providing them with a double assurance that they are God’s children. And if they are children, they are also heirs. Their Testator is God. It is he who will bestow on them a glorious inheritance, an inheritance which they will share with Christ, who, being God’s Son by nature, is Chief Heir. They are co-heirs, that is, heirs along with him. Those who here and now share Christ’s suffering will afterward share his glory (verses 9–18).

To the day of this future glory for God’s children the entire sub-human creation is eagerly looking forward. As the groaning of a woman who is in labor indicates both pain and hope, so does also Nature’s groaning. The entire sub-human creation is, as it were, craning its neck in order to behold “the revelation of the sons of God,” because that event will also mean glory for the entire creation.

But this is not the only groaning that is taking place. “Not only this, but we ourselves, who possess the firstfruits of the Spirit, even we ourselves groan within ourselves, as we eagerly await our adoption, that is, the redemption of our bodies.”

Not only does Nature groan and do we groan, but “the Spirit too is helping us in our weakness, for we do not know what we ought to pray, but the Spirit himself intercedes for us with unspoken groanings.”

Such groaning is not ineffective. God discerns and grants the ardent desire of the Spirit, so that full salvation for both soul and body will come to us (verses 19–27).

This is true not because of the saints’ love for God, but because of his love for them, as is shown by the words, “… to those who love God all things work together for good; that is, to those who are called according to his purpose.”

Moreover, this cooperation of all things for good is happening not only now but has always been the case—“For whom he foreknew, he also foreordained to be conformed to the image of his Son, so that he might be the firstborn among many brothers; and whom he foreordained, these he also called; and whom he called, these he also justified”—and will continue thus: “and whom he justified, these he also glorified,” that is, “these he will most certainly also glorify.” So certain is this fact that the past tense is used, as if it had already happened! (verses 28–30).

b. Therefore More Than Conquerors Are They (verses 31–39) “If God is for us, who is against us?”

It is God who gives. In fact, he did not spare even his own Son, but gave him up for us all. “How will he not also with him graciously give us all things?”

It is God who forgives. He blots out our sins so completely that no sustainable charge can be brought against God’s elect. “It is God who justifies. Who is he that condemns?” The assurance that our sins have been blotted out is, however, not based solely on the fact that Christ died for us, but also on the fact that in addition the Father raised him from the dead, thereby proving that this death had been accepted as a fully adequate atonement for our sins. To make assurance even more sure we are comforted by the Savior’s session at God’s right hand. Here he is interceding for us, without ceasing taking care that the merits of his sacrifice are fully applied to us (verses 31–34).

It is clear therefore that Christ loves us with a love from which no one and nothing can ever separate us. And for this very reason we are “more than conquerors.” Not merely conquerors, so that the forces that oppose us are neutralized, rendered ineffective, but more than conquerors, so that death, life, angels, principalities, things present, things to come, heights and depths, yes every created thing that has anything to do with us, works in our favor, for in all of them, and in the manner in which they affect us, there is revealed to us the love of God which is in Christ, a love from which no one and nothing will ever be able to separate us (verses 35–39).