"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." (verse 2) The law of Moses could bring only bondage and death for the transgressor, but the law of the Spirit brings freedom from sin and death. The two principles of life and death are diametrically antithetical - what the Spirit did for Jesus Christ, He did for us. Phillips vividly illustrates what happens to the believer in this way - a coin falling toward the ground is under the influence of gravity. If someone, however, reaches out firmly and catches the coin preventing it from falling to the ground, the hand overcomes the law of gravity. So the Holy Spirit in Christ Jesus overcomes the law of Moses and installs the saved firmly in God's powerful Hand saving the individual from the natural law of condemnation. Gravity does not cease to exist, but it is overcome by a higher power. So the law of Moses, a lesser law still exists, but a higher Power takes over (p. 122,123). "For what the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (verses 3, 4) If man had been able to keep the law of Moses, it may have been able to save; however, because the flesh is weak, salvation through the law was an impossibility. Man's transgression of the law of God makes him a universal outlaw; his flesh is weak and cannot attain a standard of holiness demanded by a holy God. The flesh of our Savior in His incarnation was human flesh, but it was not sinful flesh; it was untainted by the fall. In the cross experience God condemned sin in the flesh, but through Christ's death for sin He made the sinner righteous. As the song-writer has so aptly put it, "dressed in His righteousness alone/faultless to stand before the throne."
The phrase who walk not after the flesh, but after the Spirit applies to every believer. To walk after the Spirit means an habitual way of life, his bent of life, or the Christian's life style. Granted, the more mature the Christian is the more he is able to walk about in the Spirit. Since the Christian is born of God's Spirit, he cannot walk according to the flesh for very long without the chastening hand of God upon him. Those false professors who do escape are thus demonstrated to be illegitimate. "My son despise not thou the chastening of the Lord...if ye be without chastening, of which all are partners, then are ye bastards, and not sons" (Hebrews 12:5, 8).
"For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, (do mind) the things of the Spirit." (verse 5) The word translated do mind means to think about, to regard, have the mind-set, or to pay attention to. Those who are in the flesh are naturally inclined to do those things that please the flesh. That is all they think about and pay attention to. Those led by the Spirit think about and pay attention to spiritual things. There are two realms (opposites) here - Adam and Christ, death and life, condemnation and justification, sin and righteousness, law and grace, slavery and freedom, and the flesh and the Spirit. Those who are in Christ follow after and think about the first of this dichotomy, while those who are in the flesh follow after and think about the second of this dichotomy.
"For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither, indeed, can be." (verses 6, 7) In these verses Paul uses the words carnally minded. The ultimate end to the carnally minded is death. The same root word translated do mind in verse 5 is translated carnally minded in verses 6, 7. When the student recognizes that the carnal mind is at enmity against God, he can find an abundance of examples in the Old Testament - such as Abraham marrying Hagar, Lot choosing Sodom, Saul sparing the Amalekite king, and Jonah fleeing to Tarshish. These men, although they may have been saved at the time, were thinking about fleshly things and were carnally minded. The life that originates with the Holy Spirit produces both life and peace. Man's attitudes and philosophies come either from the flesh or from the Holy Spirit. "So, then, they that are in the flesh cannot please God." (verse 8) Does this mean that as long as man is the flesh, there is nothing he can do to please God? No, but it does mean, if he lives in the flesh for extended periods of time, he manifests that he is unsaved, and the unsaved can do nothing to please God. Certainly saved men, who live after the flesh, cannot please God. To be in the flesh is to be motivated by the desires of the flesh, but to be in the Spirit is to be motivated by the Holy Spirit. Complete surrender to the Holy Spirit alone guarantees that our motives will be pleasing to God. The realm of the flesh is unregenerate; it is hostile to God and disobedient to Him. It is totally unable to please Him.
"But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." (verse 9) The apostle explains verse 8 further here. The supreme question is - "Does the Spirit of God dwell in you?" If He does, then the person is not living in the sphere governed by the flesh. When the Spirit of God dwells (makes His home) in a person, he can be assured that he is a child of God.
"And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness." (verse 10) If Christ's Spirit dwells within, then our spirit is alive because of righteousness. The child of God has a divinely-imparted righteousness by which he knows he is justified. Any attempt at human righteousness is but rubbish to God. The body of flesh is dead, but the Holy Spirit is life.
"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also give life to (quicken) your mortal bodies by his Spirit that dwelleth in you." (verse 11) The Spirit of God that raised up Jesus from the dead will also raise up every believer. He will quicken (make alive) our mortal bodies. So He Who raised up Jesus from the dead will do the same for our bodies, although they are now fleshly and totally unable to please God in their fallen state. One day the bodies of the redeemed will be immortal as the soul is now immortal. Just as the Spirit of God was the divine Agent in Christ's resurrection thus giving Him renewed life, so in the resurrection He will give every believer renewed life.
"Therefore, brethren, we are debtors, not to the flesh, to live after the flesh." (Verse 12) Paul begins this new paragraph with therefore or the original word could be translated accordingly. Yeager says of this verse, "The Christian is under a great obligation to God, not only for what He has already done in redeeming the soul and imputing to our account the righteousness of Christ, but also for what He is going to do in redeeming the body as well" (Volume XI, p. 529). Furthermore, it is possible for the Holy Spirit to give the Christian victory over the law of our members even now. The word translated debtor implies that the Christian has no obligation whatsoever to the flesh to please it. Rather than torturing the flesh as did the ascetics, we are to stifle the desires of the flesh never yielding for a moment to its dictates. Steadfast refusal is the order here. Yielding to the indwelling Holy Spirit with a moment by moment submission will eliminate the desires of the flesh.
"For if ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." (verse 13) The only reward of the flesh is death. On the other hand, if the Christian mortifies (puts to death) the deeds of the body he can live the victorious life. The last phrase is literally translated ye shall go on living. If the Christian does not mortify the flesh, is Paul saying that God may destroy the body that is yielding to the flesh? The Apostle John wrote (I John 3:16), "There is a sin unto death." It may be possible to frustrate God's purpose, and the believer may force God to act to protect Christ's investment. We must remember that the body, even with its fleshly desires, is the temple of the Holy Spirit (I Corinthians 3:16, 17; 6:19, 20). To crucify the flesh by yielding to the Holy Spirit is to live the abundant life (John 10:10).
"For as many as are led by the Spirit of God, they are the sons of God." (verse 14) It is by the Holy Spirit that we are brought into a filial relationship with the Father. He has fathered us; He has produced fruit in us. It is He Who will raise our vile, corruptible bodies and glorify us in the presence of God the Father. To be called a son of God is the greatest compliment that can be paid to a 'blood-bought' sinner. McArthur says of verses 14 - 16, "this is one of the richest and most beautiful passages in all of Scripture. Using the figure of adoption, Paul explains the believer's intimate and permanent relationship to God as a beloved child" (Volume I, p. 429).
"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." (verse 15) When the repentant sinner is convicted by the Holy Spirit, repents of his sins, and receives Christ as his personal Savior, he is freed from the bondage of sin and its consequences. There is no fear of punishment for sins committed, but rather the Holy Spirit bears witness with the spirit of the believer that he is a child of God. The believer is adopted into God's family. Adoption means that the child of God has a 'right standing,' 'a legal standing' with God. He can call God, Abba, Father. Abba, what a beautiful word; it is the Chaldean or Aramaic equivalent to the Greek word for Father. Paul uses the word Abba, here and in Galatians 4:6, in much the same way that Jesus did in Mark 14:36, like the speech of the child to its father. Hebrew scholars state that the word Abba (which is accented on the ba and not on the Ab) is the informal endearing term, like the English "Daddy" (Yeager, Volume XI, p. 533). Phillips says that W. E. Vine tells us that "Abba is the cry of an infant, the simple, helpless utterance of unreasoning trust, the effect of feeling, rather than knowledge" (p. 128). "It is a word of filial confidence, communion and obedience, answering to, and expressing, the enjoyment of the complacent love of God the Father" (Ibid).
"The Spirit himself (itself) beareth witness with our spirit, that we are the children of God; 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." (verses 16, 17) Because 'spirit' is neuter in gender, the King James Version translated the pronoun referring to the spirit in the neuter gender, 'itself.' The Holy Spirit is, however, a person and the pronoun should be translated himself. The Holy Spirit is not a thing or an influence, although as a person He has an influence which is sovereign.
The third Person of the blessed Trinity witnesses to the child of God that he is an heir of God and a joint heir with Christ Jesus. To be an heir means "to deal out" or "to dispense." As one of God's children, our heirship is tied to the new birth, as well as our faith. We have an inheritance from the Creator. A joint heir with Jesus means that we "share a legal bequest with another (Jesus Christ our Lord)." What belongs to Jesus as the Son of God by generation, we receive as a son of God by regeneration. The believer shares God's bequest with Christ, and He in turn shares it with us. The if so be that we suffer with him could also mean "inasmuch" or "since" we suffer with Him. One day every believer will be "glorified together" with Christ (II Thessalonians 1:10; Colossians 3:4; and I John 3:2). To be glorified together means at the same time and under the same circumstances. "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." (verse 18) Sufferings in this life on earth can in no way compare with the glory we shall receive in heaven. Present sufferings will be worth it all; to escape the offense of the cross now is to forego the greater glory in heaven (II Corinthians 4:17). The apostle seems to indicate that the more we suffer on the earth for Jesus' sake, the more glory we will have in heaven. We have a great hope, not only that our afflictions eventually will end but that those afflictions actually will add to our eternal glory. Daniel 12:3 states that the believer's glory will shine as "the brightness of the expanse of heaven," and as being "like the stars forever and ever." Sufferings may come from men, but our glory comes from the heavenly Father. Sufferings on earth are for a short period of time; glory is forever. Sufferings are trivial whereas our glory is limitless. "For the earnest expectation of the creation (creature) waiteth for the manifestation of the sons of God." (verse 19) The earnest expectation here means the "anticipation of a coming event" or "an anxious longing" as a person might stand on tiptoes with his eyes looking ahead in intent expectancy. All of creation along with the creatures of the earth await the "unveiling" of the sons of God. Isaiah wrote (65:17) of a new heavens and a new earth; and the former things shall not be remembered or come to mind any more. Thank God, there will be no more pain, oppression, slavery, anxiety, sorrow, or persecution for the children of God. As the Jews of Isaiah's time were looking for a utopia, so are we in the Christian era. When Adam and Eve sinned in the Garden of Eden, they plunged all of creation into disarray and discord.
"For the creation (creature) was made subject to vanity, not willingly but by reason of him who hath subjected the same in hope." (verse 20) Because of the fall of man all of creation suffered and was placed under a curse; creation is vanity or "frustration." Too much of the earth now is too high, or too low; too cold, or too hot; too dry or too wet; and some of it in inaccessible to man and hence useless. Some places are a jungle where only the fittest survive. Even wild life agonizes. The dead deserts, the impenetrable swamps, the barren mountains are all cursed by man's sins. Yet, we have hope, for one day the curse of sin will be lifted, and our mortal bodies will be changed like unto the glorious body of the Son of God (I John 3:2; Philippians 3:21).
"Because the creation (creature) itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." (verse 21) Apparently the phrase "in hope" at the end of verse 20 should go with verse 21. Even the creation of God awaits the rapture/resurrection of God's children. There is hope from the creation that it will share in the liberation which the children of God will then enjoy. The creation awaits deliverance from the bondage of corruption (decay, destruction, that which is perishable). God's curse upon the creation because of sin only leads to disintegration. "For we know that the whole creation groaneth and travaileth in pain together until now." (verse 22) Are not the tornadoes, hurricanes, earthquakes, droughts, and volcanic eruptions earth's ways of groaning for its redemption as well as God's children? This word groan carries with it the idea of the utterances of a person who is caught in a dreadful situation and has no immediate prospect of deliverance. The apostle uses the same root word in II Corinthians 5:2, 4, "We groan, earnestly desiring to be clothed upon with our house which is from heaven...for we that are in this tabernacle do groan...that mortality might be swallowed up of life." In verse 21 creation groans together (in concert), we travail together (suffer birth pangs together). All of creation endures its own labor pains and seems to become more and more weary, and suffers with increasing intensity.
"And not only they, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, that is the redemption of our body." (verse 23) Most of all God's saints groan for a new body in which righteousness dwells. Our bodies are bodies of mortal death; our souls have been redeemed but not our bodies. Because we are sons of God, we shall one day have redemption of the body in the rapture or in the resurrection. In that 'land that is fairer than day' we shall have bodies that know no pain. In the Holy Spirit Who now dwells within each believer, His work in us and through us is a type of spiritual first fruits.
"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?" (verse 24) Of this verse, someone will say, "I thought we were saved by grace through faith." Herein Paul writes we are saved by hope. Yeager states of this phrase, "faith provides a confident expectation of things to come for which we hope until the time when we see them, after which faith and hope are no longer needed" (Volume XI, p. 552). Our hope is not based upon wishful thinking or probability, but on the integrity of the clear promises of the Lord. Jesus said, (John 6:37), "All that the Father giveth me shall come to me..." Our salvation is planned by God in ages past, bestowed in the present, and is now characterized by hope for its future completion. Paul stated in Philippians 1:6, "Being confident of this very thing, that he who hath begun a good work in you shall perform it until the day of Jesus Christ."
"But if we hope for that which we see not, then do we with patience wait for it." (verse 25) The child of God looks forward with patience for his complete redemption. Our complete redemption will result in deliverance from sin-infested, pain-wracked, and disease-ridden bodies. The rest of creation - the galaxies, stars, planets, moons, plants, fish, birds, animals, and insects will be redeemed from the curse.
"Likewise, the Spirit also helpeth our infirmity; for we know not what we should pray for as we ought; but the Spirit himself (itself) maketh intercession for us with groanings which cannot be uttered. 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." (verses 26, 27) The verse begins with likewise, 'even so,' or 'in like manner;' the Holy Spirit has other duties than those mentioned in previous verses. He helps our infirmity; that is, He assists us in our weakness. We know not what we should pray for, but the Holy Spirit is our Advocate on earth while the Savior is our Advocate in heaven. The word translated helpeth means He takes up the 'opposite end' of our prayer-burdens and bears them to heaven. Picture it this way - a man tries to pick up a railroad cross-tie by himself; it is too heavy for one man, so he asks for assistance. His partner picks up the 'opposite end' of the cross-tie. Together they are able to handle the burden. The Holy Spirit is our Helper; He picks up the other end when it comes to burden bearing. We miss the mark despite our sincerity and concern; He helps our weaknesses.
The Holy Spirit can pray properly because He is God; He 'zeros in on the target.' When we pray in ignorance or ask 'amiss;' in fact, when we ask for something that will result in personal tragedy He takes our prayer and asks what is the will of the Father. Our spirit groans not knowing what to ask for, but the Holy Spirit hits the 'bull's eye' every time. The only prayer that is truly effective is the Spirit-indited prayer. The Holy Spirit is the perfect Diagnostician; He knows what our needs are. As the Great Physician the Holy Spirit of Christ is our Doctor called alongside the sick bed; He can diagnose our case. Some of the Christian's needs may be almost inexpressible, but God the Holy Spirit knows how to express Himself. The he of verse 27 is God the Father Who created us. He examines our heart analytically, and He knows our needs as does the Holy Spirit of God. God the Father knows what the Holy Spirit is thinking because the Holy Spirit researchs into everything. The Father knows the will of the Holy Spirit, and the Holy Spirit knows the will of the Father. They are God, and They are One.
"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." (verse 28) Phillips says, "The closing verses of this chapter expand more fully the great theme of the believer's eternal security" (p. 133). Goodspeed translates this verse, "We know that in everything God works with those who love him, whom he has called in accordance with his purpose, to bring about what is good." In other words, God uses events, situations, and circumstances in the believer's life to His honor and glory and to our good. The believer's aches, pains, disease, social misfortunes, financial reverses, persecutions, and driving temptations to sin to which he does not yield; his loss of friends, and loved ones, personal tragedies which are a part of life in the flesh - in short, those events and situations that cause him to groan and long for release are for his good and for His honor and glory. All of these thing fit together into a divine plan for his life to bring about his eternal good and God's eternal glory.
We cannot, however, make God the Author of sin; He is not, but God permits us to be tempted for our own good and when we resist those temptations we are better Christians. God is manipulating everything by means of the believer so that His own glory will be achieved. Thus God is glorified as His law is vindicated in the punishment of the sinning saint here on earth and the punishment of the wicked in hell. Jesus said to Simon Peter in Luke 22:31, "Satan hath desired to have you that he may sift you as wheat, but I have prayed for thee, that thy faith fail not." It was for Peter's own good and for God's glory that Satan sifted Peter like wheat.
MacArthur says of these words work together "the working together of various elements to produce an effect greater than, and often completely different from, the sum of each element acting separately. In the physical world the right combination of otherwise harmful chemicals can produce substances that are extremely beneficial. For example, ordinary table salt is composed of two poisons, sodium and chlorine" (Volume I, p. 473). Of course, the reader and interpreter of the Scriptures must not forget that this verse is also connected with the verses that follow which speak of the believer's security, but this writer thinks that it also applies to the believer's life as a whole. Examples are abundant in both the Old and New Testament of how God works things together for His honor and glory and for the good of those who love God. Doubtless Joseph could not understand how God could get glory out of his brothers selling him into slavery and his mistreatment at the hands of Potiphar's wife and the Pharaoh. In fact Joseph told his fearful brothers, "And as for you, you meant evil against me, but God meant it for good in order to bring about his present result, to preserve many people alive" (Genesis 50:20). If we, as children of God, will trust in the wisdom and righteousness of God, we will say with Joseph God can and will work things together for His honor and glory and for our good.
"Called according to his purpose" - now we arrive at the chain of words concerning our salvation that speak volumes. The reader must conclude that our calling refers to the sovereign, regenerating work of God in a believer's heart that brings him to new life in Christ. The word called is one of Paul's favorite words, he was "called" to be an apostle of Jesus Christ by the will of God" (I Corinthians 1:1). He addressed the believers at Corinth as "those who have been sanctified in Christ Jesus, saints by calling (I Corinthians 1:2). Later he refers to all Christians as "those who are the called, both Jews and Greeks (I Corinthians 1:24).
"For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren." (verse 29) What does the word foreknow mean? Luke was first writer of Scripture to use the word (Acts 26:5) with reference to Paul's defense before King Agrippa, and the KJV translates the word "to know (me) from the beginning..." The word means to know previously or to be prescient. Paul uses the word in our present verse and applies it to God. God foreknew someone; in fact, He has infinite awareness, understanding, and insight. God can learn nothing. He can learn nothing because there is nothing for Him to learn that He has not always known.
"Predestinate" is the second word in this chain. Predestinate comes from two Greek words meaning "to determine before," and can be translated this way to predetermine, to foreordain, to mark out, to determine beforehand, or to declare that the events involved shall be. Again Luke is the first to use this word (Acts 4:28) with regard to Peter's message to the Sanhedrin; he states "...Herod...Pontius Pilate...and the people of Israel were gathered (against Jesus) to do whatever thy hand and thy counsel determined before to be done." The rulers and people of Israel had determined before hand what to do with our Savior. For God to predestinate to do something means that it is an active decree by which a sovereign God orders that something shall be done. He predestinated that His children be conformed to (pressed into) the image of His Son.
This foreknowledge, predestination, and conformation to the image of His Son were for the purpose that we should be the first-born among many brethren. Yeager says this about the verse, "...we have revealed (1) what God knew from eternity, (2) what He did about what He knew, and (3) why He did it. He foreknew the elect; He predestined that they should be conformed to His Son. In doing so, He made Jesus Christ the first-born among many others who would follow and be like Him" (Volume XI, p. 562). Herein Paul introduces the truths of the believer's security and of God's purpose of salvation in the previous verse. God's calling precedes and makes possible a person's hearing and responding in faith to that divine call. The resulting salvation is made secure by the Lord's causing everything in a believer's life to work for his ultimate good and for God's glory.
The term first-born goes back to Jewish culture in which the first-born male child in a Jewish family had a privileged status; the term was often used figuratively to represent pre-eminence. God's further purpose in saving us is that we might spend eternity worshiping and giving praise to God's beloved first-born, our pre-eminent Lord and Savior, Jesus Christ.
"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." (verse 30) The apostle added another link in the chain of God's plan of salvation - justified, made free, or declared righteous. For a sinner saved by grace to be justified means we are made right with God and by God. Paul tells how man is justified in Romans 3:24, "Being justified freely by (God's) grace through the redemption that is in Christ Jesus." The last link in the chain of salvation is glorified. Glorification is still in the future for the child of God, but it is just as real and present as God's foreknowledge, calling, predestination, and justification. Although God's foreknowledge, calling, predestination and justification are history, our glorification is just as sure as if it had already happened. It will take place in history just as the other great truths have taken place. This is shouting ground; none of these acts are contingent upon human merit. It is all because of God's amazing grace. We do not have to wait until we die to see whether or not we are going to heaven. In God's eternal counsels we are already glorified. The believer is predestined to glory! Yeager says, "The Christian who has some appreciation of the depths of his own depravity will not ask why God has not chosen all. He is overwhelmed with the question, 'Why me?'" (Volume XI, p. 564). "What shall we then say to these things? If God be for us, who can be against us?" (verse 31) Phillips says of this verses, "The closing verses of this magnificent chapter explore all possible avenues of departure from salvation which is in Christ Jesus only to find every one blocked and guarded by the grace of God" (p. 137). What can anyone say to the above things - foreknown, predestinated, called, justified and glorified or maybe Paul is saying - what can be said to all that is written in chapters 1 - 8:30? The most probable answer is NOTHING, NOTHING. No one or nothing can be said to stop or detour the handiwork of our heavenly Father. Furthermore, if God in our stead, who can fight against a sovereign God? Probably this phrase should be translated, since in the place of if. For God to be for us means God is in our stead (our in our place) so far as protection and preservation is concerned. The little girl who quoted or misquoted her memory verse said, "If God be for us you are up against it!" No one from the weakest to the strongest can compare to the omnipotence of our God.
Let us call Isaiah to the witness stand concerning the greatness of our God. "It is he who sitteth upon the circle of the earth, and the inhabitants thereof are like grasshoppers; who stretcheth out the heavens like a curtain, and spreadeth them out like a tent to dwell in...to whom, then, will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things, who bringeth out their host by numbers; he called them all by name by the greatness of his might; for he is strong in power. Not one faileth...Hast thou not known? Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of his understanding" (Isaiah 40: 22, 25, 26, 28). Isaiah says it all!
"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?" (verse 32) If our heavenly Father was willing to give His Own Son for us, could He give us up to Satan and any other evil one or thing? God the Father spared not (refrained from any actions to prevent) His Son from dying in our stead. Abraham and Isaac picture from the human standpoint what God the Father and God the Son did. Abraham and Isaac both willingly obeyed. Abraham's willingness to sacrifice Isaac is a beautiful picture of God's willingness to give up His Son. Isaac's willingness to be sacrificed foreshadows Christ's willingness to die on the cross in our stead. If our heavenly Father gave His precious Son, will He not freely give us all things? God will freely give (bestow graciously or out of grace) all things. In other verses where Paul uses the same word he implies that God freely forgives us all things (II Corinthians 2:7, 10; 12:13; Colossians 2:13; 3:13).
"Who shall lay anything to the charge of God's elect? Shall (It is) God that justifieth?" (verse 33) To lay anything to means to accuse (as in a court of law) or to call into question any of God's elect? It is unheard of to bring one of God's elect into God's court, where God the Judge sits to hear the case, since the Judge has already declared the defendant not guilty (Yeager, Volume XI, p. 566). Although Satan bring charges against us; God has already justified us. The principle of double jeopardy forbids such a charge; the saved are now under no condemnation (Romans 8:1).
"Who is he that condemneth? Shall (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?" (verse 34) Since our Savior has died for us, to take back our salvation it would be necessary for Christ Jesus to die again to redeem us. If he had to die twice, who is to say that He might not need to die many times? God has too much invested in His children for us to lose our salvation. Furthermore, four realities that protect our salvation are presented here (1) Christ Jesus died, (2) He was raised, (3) He sits at God's right hand, and (4) He intercedes for us. Would a crucified, dead, buried, risen, and ascended Substitute Who has shed His blood condemn the very people for whom all of this redemptive work was done? "What (Who) shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril or sword?" (verse 35) Who or what has the power to separate (put asunder) the saved from the love of Christ? Then Paul enumerates several things - tribulation (anything that puts pressure on the saint), distress (that which hems one in, or anguish), persecution (affliction), famine, nakedness, peril (danger from treachery and mistreatment), or sword. These are circumstances that afflict the pilgrim of the earth, but through Christ these can be overcome. They are unable to separate us from the love of Christ. The writer, the Apostle Paul, knew about all of these; he had first-hand experience.
"As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter." (verse 36) Now the writer quotes from Psalm 44:22. The Christian can expect to experience these circumstances. Jesus suffered these, if we are going to be followers of Jesus, we should expect nothing less. The world considers us expendable.
"Nay, in all these things we are more than conquerors through him that loved us." (verse 37) Because we are God's children and we are on God's side, we are super-conquerors. More than conquerors means we are over-conquerors, over-whelming conquerors, or conquerors with success to spare. The trials and circumstances were blessings in disguise; we come out of the struggles stronger than when they first threatened us. The ultimate rewards will far surpass whatever earthly and temporal losses we may suffer.
"For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creation (creature) shall be able to separate us from the love of God, which is in Christ Jesus, our Lord." (verses 38,39) In these two verses the apostle strives to think of any other things that can separate us from our loving heavenly Father. He is persuaded or convinced that nothing has the power to affect our relationship with God. Note the opposites - death nor life, angels nor dictators; then he speaks of chronological periods - nothing from the beginning, nothing from the present, or nothing to come. Nothing high nor low, nor any created being can separate us from the love of God, which is in Christ Jesus, our Lord. If Satan, one of God's creatures cannot touch us, who can?