返回Chapter 8
Chapter 8
Chapter Eight
Rom. 8:1. No condemnation now hangs over those who are in Christ Jesus, who walk not according to the flesh but according to the Spirit.
He said "I serve" instead of "I served"; for he is recalling what was before. Intending to say that "there is now no condemnation" and so on, and to show the ineffable grace of Christ, he recalls what we were before and that with the mind we recognized the good, but "with the flesh," that is, through the weakness of the flesh, we were subject to the law of sin. But now there is "no condemnation for those who are in Christ Jesus," that is, those who have been deemed worthy of baptism. And since many sin even after baptism, he added: "walk not according to the flesh," giving us to understand by this that all evil comes from our own negligence. For now it is possible and easy "not to walk according to the flesh," whereas before Christ this was exceedingly difficult. But we must not only not walk according to the flesh, but also walk "according to the Spirit," for the crown is obtained not by abstaining from vice, but by participating in virtue and spiritual works.
Rom. 8:2. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.
He calls the Holy Spirit the law of the Spirit, just as he called sin the law of sin. And he called it the law of life in contrast to the law of sin, which brought us death as well. For the grace of God put to death both sin and death, and by making the struggle easy for us, thus led us forth to the contest. Wicked tongues have dared to understand here by the law of sin the law of Moses; but the apostle nowhere called it such, but called it holy and spiritual. But if, they object, the law of Moses is also spiritual, then what is the difference between it and the law of the Spirit? A very great one. The law of Moses was only given by the Spirit, whereas the law of the Spirit both imparted and bestowed the Spirit.
Rom. 8:3. Since the law, weakened by the flesh, was powerless, God sent His own Son in the likeness of sinful flesh as a sacrifice for sin and condemned sin in the flesh.
Having mentioned the Spirit, he now mentions the Father and the Son, teaching about the Trinity. He speaks, it would seem, against the law; but in reality, no. For he did not say that the law did evil, but: "weakened by the flesh, it was powerless." How then was it weakened? By the flesh, that is, by the carnal mind. After this is revealed what the apostle said. He, as we also said above, says that although the law did teach, it could not overcome the excessively carnal mind. Therefore the Father sent His Son "in the likeness of sinful flesh," that is, having flesh essentially similar to our sinful flesh, but sinless. Since he mentioned sin, he also added "in the likeness." For Christ did not assume a different flesh, but the very same that we have, and He sanctified and crowned it, condemning sin in the assumed flesh and showing that flesh is not sinful by nature. Imagine that a king's son, seeing in the marketplace that a woman is being beaten, calls himself her son and thus frees her from the hands of those beating her. Christ did the same thing. The expression "as an offering for sin" can also be understood more simply, thus: the Father sent His Son "as an offering for sin," that is, having overcome sin. Explaining this, the great John Chrysostom said: Christ exposed sin, which had grievously sinned. For as long as sin was putting sinners to death, it was inflicting death upon them with full right, but when it slew the sinless One, it was subjected to condemnation as one who had committed injustice. Thus, God sent His Son both to show the injustice and sinfulness of sin, and to lawfully condemn it, so that the devil could not say: Christ defeated me by force.
Rom. 8:4. That the righteousness of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit.
Lest anyone should say: is there any benefit to me from the fact that Christ gained victory in the flesh which He assumed? He says: it is precisely for you. "The righteousness," he says, that is, the aim of "the law" (for the law aimed to justify man) is fulfilled in us. What the law sought and could not accomplish, Christ accomplished for us. It was His task to wage the battle, and we reaped the victory. Therefore we will not sin if we do not walk according to the flesh, that is, mind fleshly things; which alone, however, that is, not to mind fleshly things, is not sufficient, but we must also have, as was said above, a spiritual mind. Therefore he added: "but according to the Spirit." For David says: not only "depart from evil," but also "do good" (Ps. 34:14). For having heard that Christ granted us the victory, we must by no means fall, but must preserve the grace of "the washing of water" (Eph. 5:26); because now the struggle is easier for us than it was before.
Rom. 8:5. 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 – on the things of the Spirit.
Those who have given themselves over, he says, to the immoderate slavery of the flesh always think about fleshly things and never contemplate the divine, but those who have wholly submitted themselves to the Spirit both think and do everything spiritual.
Rom. 8:6. For to be carnally minded is death, but to be spiritually minded is life and peace.
The mindset of the flesh he calls the coarsest way of thinking, its name being borrowed from the baser part of man. For the flesh in itself does not have its own thinking, but the mindset of the flesh is a coarse and material way of thinking, which one might call a mind that thinks about fleshly things. Likewise, the spiritual mindset is a mind that thinks about spiritual things. The latter gives birth to life, in contrast to the death that the mindset of the flesh gives birth to, and also peace, in contrast to what is spoken of further on.
Rom. 8:7. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be (δύναται).
The spiritual mind produces peace, while the carnal mind produces enmity against God. Does this mean, then, that the carnal mind takes up arms against God? No, he says; but it is said to be enmity against God because it is not subject to His law. Do not be troubled, however, upon hearing "neither indeed can be," but understand these words as you ought. The carnal mind cannot be subject to God as long as it remains such. This is the same as saying: a harlot cannot be chaste. For he did not say "will not be able" (οὐ δυνήσεται) in the future tense, but in the present (οὐ — in Theophylact — δύναται; in the Greek original — γὰρ δύναται), that is, now, while remaining carnal. Otherwise, how could the wicked have become good: Paul himself, the thief, and a countless multitude of other depraved people, if change were impossible? So too in the Gospel the Lord said, "a bad tree cannot bring forth good fruit" (Matt. 7:18), that is, as long as it remains bad.
So let us not think about the carnal, but let us think about the spiritual, so that we may have peace with God, who gives us the Spirit, through Whom everything that was difficult to fulfill in the times of the law is easy for us.
Rom. 8:8. Those who live according to the flesh cannot please God.
Rom. 8:9. But you do not live according to the flesh, but according to the spirit,
Those who have a carnal mindset cannot please God, so long as they remain such; for by "flesh" he did not mean the essence of the flesh, but a coarse, carnal life that makes the whole person fleshly. So also in the Old Testament it was said: "My Spirit shall not be disregarded by men forever, for they are flesh" (Gen. 6:3). Furthermore, "you are not living according to the flesh," that is, you do not serve the fleshly life, but the spiritual.
Why then did he not say: you do not live in sins? So that you would know that Christ not only extinguished the tyranny of sin, but also made the flesh lighter and more spiritual. Just as iron, from prolonged contact with fire, itself becomes fire, so too the flesh of those who have received the Spirit through baptism entirely becomes spiritual.
Rom. 8:9. If indeed (εἴπερ) the Spirit of God dwells in you.
"If so be" is used here not to denote doubt, but with full certainty, in place of: since (έπειδήπερ) the Spirit of God is in you, you are in the Spirit.
Rom. 8:9. If anyone does not have the Spirit of Christ, he is not His.
He did not say: "if you do not have the Spirit of Christ," for such an expression is very unpleasant, but speaks indefinitely: "if anyone does not have the Spirit," he is not Christ's. And rightly so. For the Spirit is a seal. Therefore whoever does not have the seal does not belong to the Lord who is marked by this seal.
Rom. 8:10. And if Christ is in you, then the body is dead to sin, but the spirit is alive for righteousness.
Again he comforts the listeners when he says, "but if Christ is in you." Some understood Christ here to mean the Spirit; but this is incorrect. The Apostle gives us to understand that he who has the Spirit has Christ Himself within him; for where one of the Persons of the Holy Trinity is, there also are the other Persons. What then will happen if Christ is in us? Then the body is dead with respect to sin, and the Holy Spirit in you is life, that is, He not only lives Himself, but can also impart life to others. And the Spirit is life "for righteousness," that is, because we have been justified by God and this righteousness or justification is preserved in us, and when it is preserved, there will be no sin, and when there is no sin, there is no death either, and what remains at last is life everywhere—both in the present age, when one begins to live according to God (for that life is called life in the proper sense when we are dead to sin), and in the age to come, where life is unending.
Rom. 8:11. But if the Spirit of Him who raised Jesus from the dead dwells in you, then He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
Again he begins speaking about the resurrection and says: do not fear that you are clothed in a mortal body. You have the Spirit of God, who raised Christ from the dead. As He raised Him, so He will undoubtedly raise you also, and even give you life. Those who do not have the Spirit will also rise, but they will rise for punishment, while those who have the Spirit will rise to life. This is why the apostle did not say "will raise" the body, but "will give life" through the Spirit dwelling in you. He did not say "having dwelt," but "dwelling," remaining until the end. For, seeing His Spirit in you, God will not refuse to bring you into the bridal chamber, just as, if you do not have the Spirit, you will undoubtedly perish, even though you will rise. Therefore, put to death the body, so that the Spirit may dwell in you, and through Him life may be given to you.
Rom. 8:12. Debt, then, we owe, brethren, not to the flesh, to live according to the flesh.
Having shown what benefit the spiritual life provides, that is, that through it Christ dwells in us and our mortal bodies are given life, he finally adds an exhortation and shows that we are debtors not to the flesh, but precisely to the Spirit. For what God poured out upon us was a matter of grace, but what is ours is a matter of obligation and is inevitably required. In explaining the expression "not according to the flesh," lest you understand it as referring to the substance of the flesh, he added: "to live according to the flesh." I forbid, he says, not every care for the flesh (for we are obligated to do many things for the flesh as well — to feed it, to warm it), but such care as leads to sin. For the one who lives according to the flesh is the one who makes the flesh the mistress of his life and the queen of his soul.
Rom. 8:13. For if you live according to the flesh, you will die, but if by the Spirit you put to death the deeds of the flesh, you will live.
By death he means here not only the immortal punishment in gehenna; but he also calls death the life spent on earth in evil deeds. On the contrary, if by spiritual life we put to death the evil deeds of the flesh, we shall live both then — with life unending, and now — with a virtuous life. For whoever is dead to the world, that one lives. Note, however, that he did not say: you put to death the body (for that would be murder), but: "the deeds of the flesh," evidently, the sinful ones. For one must put to death not simply sight or hearing (for to see or to hear is a natural bodily function), but their use for evil.
Rom. 8:14. For as many as are led by the Spirit of God, they are the sons of God.
Above he gave such a promise: you shall live if you put to death wicked deeds. Now he offers a most important crown and a greater reward, namely adoption by God. He did not say: all who live by the Spirit, but all who are led by the Spirit, that is, who are governed as by a charioteer, making the Spirit master over soul and flesh. Although you received baptism and became through baptism a son of God, yet if you are not led by the Spirit, you will lose the gift. For although we all received the Spirit in the bath of regeneration, to be led by Him throughout all of life is required of us as our own task. Therefore he did not say: those who received the Spirit are sons of God, but he says: those who are led by the Spirit of God.
Rom. 8:15. For you did not receive a spirit of bondage again unto fear, but you received the Spirit of adoption.
The Apostle said that those who are led by the Spirit of God are sons of God; but since the Jews also claimed divine adoption for themselves: "I have nourished and brought up children" (Isa. 1:2); and again: "Israel is My son, My firstborn" (Exod. 4:22), he shows what difference exists between our sonship and the sonship of the Jews. The Jews, he says, received the spirit of bondage; so he calls the letter of the law: for although it was given by the Spirit, it is more fitting for slaves. Hence the bodily punishments following upon deeds, and stonings, and burnings, and threats: "the sword," he says, "shall devour you" (Isa. 1:20). Hence also, again, earthly rewards, and promises of earthly goods, and a multitude of trivial commandments fitting for slaves. Therefore, although the Jews were called sons, they were slaves. But we are called sons, as noble and free. For us there are heavenly rewards and the Kingdom of heaven; and our punishment does not consist in stoning and the rest to which the priests subjected the Jews: for us it is sufficient merely to exclude the guilty one from the mystical table, as one would a son. And our commandments are divine and fitting for the noble, for example: do not look at a woman with an impure eye, do not swear, leave your possessions; and they are fulfilled not out of fear of punishment, but from inner disposition, which he proves by the fact that among us many advance beyond what is prescribed in many commandments. Moreover, the Jews did not have the Spirit, but we have His abundant grace.
Rom. 8:15. By which we cry out: "Abba, Father!"
He used a Hebrew word; for this is how the genuine sons of the Father properly address Him. How so, you ask? Did not the Jews also call God Father? It is said: "You forgot the Rock who begot you" (Deut. 32:18). In another place: "Has not one God created us?" (Mal. 2:10). Again: "Have we not all one Father?" (Mal. 2:10). But although this was said concerning the Jews, not a single Jew was found who called God Father in prayer, as all of us now call Him after baptism. Moreover, if the Jews ever called God Father, it was from their own mind; but believers call Him so being moved by the power of the Spirit. Just as we recognize the spirit of prophecy from the fact that the one who has received it foretells the future, so too the spirit of adoption is recognized from the fact that the one who has received it calls God Father, being moved to do so by the Spirit. For this too is one of the gifts of the Spirit, as Paul himself also suggests.
Rom. 8:16. The Spirit Himself bears witness with our spirit that we are children of God.
The Comforter Himself bears witness to the gift imparted to us. For we utter the word "Abba" not without a witness and not of ourselves, but this is the gift of the Comforter; and He taught us to speak thus in prayers by the Spirit, that is, by the gift.
Rom. 8:17. And if children, then heirs—heirs of God and fellow heirs with Christ.
Since not all children are heirs, he proves that we are both children and heirs. And since not every heir inherits the better inheritance, he proves that we have inherited the better inheritance: for we are heirs of God. Again, since it is possible to be an heir but not at all a co-heir of the Only-Begotten, he says that this too belongs to us: for we are co-heirs with Christ.
Rom. 8:17. If only we suffer with Him, so that we may also be glorified with Him.
Having said that we shall be co-heirs with Christ, he proves that we shall attain this not without reason. For He who honored with such blessings those who had not yet shown any merit, will He not all the more reward them when He sees them laboring greatly? And He does this so that those receiving the gift may not be ashamed, as though they receive it without toil. Consider, however, what he suggests here: that one who has been deemed worthy of such gifts must subject himself to sufferings and afflictions.
Rom. 8:18. For I reckon that the present temporal sufferings are not worthy to be compared with the glory which shall be revealed in us.
Having spoken of sufferings, the apostle, lest his listener be shaken, as one led out to sufferings and drawn toward calamities, says: do not be afraid. The "present momentary" sufferings, that is, passing ones, are not worth anything in comparison with the future glory. He did not say: with future rest, but: glory, which is desired by many. Where there is rest, there is not always glory, but where there is glory, there is also rest. By the word "will be revealed" he showed that glory exists even now, but is hidden, and then it will be revealed. Since it is the greatest and inexpressibly surpasses the present age, it is also prepared for them, as extending into unending ages. Therefore, listener, bearing in mind that sufferings are "momentary," while the glory of the age to come is unending, accept sufferings and acquire glory.
Rom. 8:19. For the creation waits with eager expectation for the revelation of the sons of God.
Desiring to show what glory we shall receive, he says that creation itself will change for the better, and all the more so shall we come into a better state. What is said has this meaning. The prophets speak thus: with them rivers clap their hands, hills leap, animals and sensible objects have faces. So also does the apostle, when he says that creation has "hope," that is, a great expectation that it too will change for the better and awaits the revelation of the glory of us, the sons of God. Then it too shall be glorified with incorruption, when we also obtain immortality. Therefore, when you hear speech about creation as though it were animate, consider that it is spoken according to the custom of personification.
Rom. 8:20. For the creation was subjected to vanity, not willingly, but by the will of Him who subjected it, in hope,
Rom. 8:21. That the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
To vanity, that is to corruption, the creation "was subjected," that is, it became corruptible through you, O man. Since you received a body that is mortal and subject to suffering, the earth also brought forth thorns and thistles, and the heaven, having grown old, has need of change. But in what way did creation become corruptible through another? Because it was created entirely for man. The expression "not willingly" means that everything was by the providence of God, and could not depend on the will of creation, which disregarded it and directed its spirit toward the heavenly. The words "in hope" and others like them, consider them spoken according to the custom of personification. So then, creation itself also "shall be delivered"; not you alone, but also that which is far inferior to you, having neither soul nor sense — even this, I say, shall share with you in the good things and shall no longer be corruptible, but shall become corresponding to you. When your body became corruptible, creation also became corruptible. Likewise, when your body shall become incorruptible, creation too shall become incorruptible. Therefore, if creation underwent suffering for your sake, then you also must endure suffering for God's sake; and if it hopes to be glorified, then all the more should you hope to be glorified. Even a father clothes his servants in fine garments for the honor of his sons. So too God has preserved creation for our honor.
Rom. 8:22. For we know that the whole creation groans together and travails in pain together until now;
Rom. 8:23. And not only it, but we ourselves also, having the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.
By these words he urges the listener to despise the present. He speaks as if to say: do not be worse than creation and do not cling to the present; on the contrary, even groan that you do not yet possess the future glory. If creation groans, then all the more should you do so. He adds that "we ourselves also, having the firstfruits of the Spirit," that is, having tasted the future blessings, "groan," because we do not yet possess them, for we form our conception of the future blessings from the gifts we have received (for these gifts are the firstfruits). Then, lest the heretics have occasion to think that the world is evil and that this is why we groan, he says: "waiting for the adoption." How so? We have already been adopted: what other adoption then shall we receive? I speak, he answers, not of the adoption that is accomplished through baptism (for we have already received that adoption), but of the perfect glory, consisting in the incorruption of the body. This is the perfect redemption, the freedom and liberation from death and suffering, when from the state of adoption we shall no longer return to the slavery of sin.
Rom. 8:24. For we are saved by hope. But hope that is seen is not hope; for what a man sees, why does he yet hope for?
Rom. 8:25. But if we hope for that which we see not, then do we with patience wait for it.
Since he was speaking of future things, which many did not believe, he urges: do not doubt, O believer, concerning what I say; on the basis of what you have already received, be confident also concerning the future. Just as before, when God granted you great blessings, you brought nothing except faith alone, so now also, in hope of future blessings, make use of faith. For hope is truly hope precisely when its object is something unseen; for if one sees, then what is there to hope for? Therefore, one must not seek everything here: we "wait with patience" for the future. When you hear of patience, understand by it the idea of struggles and strenuous labors. For a Christian must endure, awaiting that which is unseen but expected through faith.
Rom. 8:26. Likewise the Spirit also helps us in our weaknesses.
Having mentioned patience, he encourages the listener and says that the Spirit also helps us. Therefore do not grow weary in hope and patience: you bring only hope and patience, and the Spirit helps you.
Rom. 8:26. For we do not know what to pray for as we ought.
He shows how the Spirit helps in our weaknesses. We are so weak that we do not even know what we should pray for. All of us in general are so weak; so weak am I, Paul, as well. For Paul also prayed for deliverance from the "thorn in the flesh" (2 Cor. 12:8) and to come to Rome (Rom. 1:10), and Moses prayed to see Palestine (Deut. 3:23–25), and Jeremiah prayed for the Jews (Jer. 11:14), not knowing what was necessary. Paul says this now because at that time the believing Romans, being subjected to persecutions and insults, naturally desired rest, and not receiving it, fell into despondency. So then, he proves that no one among men knows what it is profitable to ask for. Therefore, he says, you must endure, and what is profitable for you, this the Spirit alone knows. For this reason he adds the following as well.
Rom. 8:26. But the Spirit Himself intercedes for us with groanings that cannot be uttered.
In antiquity, God bestowed upon the baptized many and various gifts, which were generally called "spirit." One had the gift of prophecy, another the gift of wisdom, yet another some other gift. In exactly the same way, God also bestowed the gift of prayer, which was likewise called "spirit." Since, not knowing many things beneficial for us, we ask for what is useless, in the earliest times the gift of prayer would descend upon some one person, who alone would pray and also teach others to ask for what was beneficial for all. So by "spirit" he means here a gift of this kind, and a soul that has received the gift of prayer, that intercedes before God and groans. For such a spiritual man would stand with great contrition and with powerful groaning. Now we see a sign of this in the deacon, who standing offers earnest supplications on behalf of the people.
Rom. 8:27. And He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.
That man, he says, stands and prays not because God is unaware of our needs. He who searches the hearts knows "what the mind of the Spirit is," that is, of the spiritual man; He intercedes on behalf of the believers who are in the church, for they are saints, namely for what is pleasing to God. And this happens so that we may learn to ask "according to the will of God," that is, what is pleasing to God. Therefore, if the Spirit intercedes for us, do not grieve when you are afflicted.
Rom. 8:28. We know that to those who love God, who are called according to His purpose, all things work together for good.
What was said before, namely: "the creation was subjected to vanity" (Rom. 8:20), also: "shall be delivered from the bondage of corruption" (Rom. 8:21), and further: "we do not know what we should pray for" (Rom. 8:26) — all of this, as we have noted, served as encouragement for those being persecuted in Rome. But what is now added is clearest of all. To those who love God, he says, all things, even those that seem unpleasant and grievous, work together for good. He did not say that no misfortunes befall those who love God, but that although they do befall them, God uses these misfortunes for the benefit of those who undergo them. Then, since this seemed incredible, he confirms it by the past, saying: "to those who are called according to His purpose." God, he says, called you when you were far away and made you His own: will He not all the more help the one who has been called? And a person becomes called "according to His purpose," that is, also according to his own free will. For the calling alone is not sufficient (because in that case all would have been saved, since all are called), but free will is also needed.
Rom. 8:29. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren:
Rom. 8:30. and whom He predestined, those He also called.
God foreknows those worthy of the calling, then predestines them. Thus, first comes foreknowledge, then predestination. By predestination, understand the unchangeable good will of God. So He foreknew that Paul was worthy of the evangelical calling, and thus predestined, that is, unchangeably determined, and therefore resolved to call him. Those whom He foreknows to be worthy of the calling, He makes conformed to the image of His Son. What the Only-Begotten was by nature, they became by grace, having themselves also become sons of God. And He is the firstborn among many brethren according to the dispensation, for according to His Divinity He is the Only-Begotten. He, having assumed flesh, united it entirely and wholly with His whole nature, became our firstfruits, sanctifying in Himself our condemned nature, and therefore He is rightly the firstborn, and we are called His brethren.
Rom. 8:30. Those whom He called, He also justified.
Having freed from sins and made righteous through the laver of regeneration.
Rom. 8:30. and whom He justified, them He also glorified,
Having deemed them worthy of adoption and given them the other gifts.
Rom. 8:31. What then shall we say to this? If God is for us, who is against us?
Do you see that here he shows very clearly that he is speaking to those who are suffering? His speech is almost as follows: if we were deemed worthy of such blessings at the time when we were enemies, then how much greater blessings shall we be deemed worthy of after our justification and glorification? And if God is for us, who is against us? Even if the whole world were to rise against us, the wisdom of God will turn this uprising into our salvation and glory.
Rom. 8:32. He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?
I leave aside, he reasons, the rest of what I mentioned before, that is, that God justified, that He glorified us. Consider that He did not spare "His own Son," that is, the Only-begotten, the beloved, Who is of His essence (for there are sons of God adopted through baptism), but delivered Him up for us, delivered Him up for all, that is, the noble, the ignoble, the glorious, the insignificant, delivered Him up not simply, but to death. How then will He not also give us all things? He who gave the Master, would He not give the remaining gifts? Therefore, if He does not give something, it does not follow that He does not give at all. So do not desire deliverance too eagerly when you are afflicted for Christ, for you will receive what you desire when He gives it.
Rom. 8:33. Who shall lay anything to the charge of God's elect?
Since believers encountered from the Jews, among other trials, also the reproach that they had easily changed and instantly converted to Christianity, he says: God has chosen you, so who shall bring a charge against God's chosen ones? If a human craftsman selects something, no one will find fault with him. So who will find fault with God's choice?
Rom. 8:33. God justifies them.
Rom. 8:34. Who condemns? Christ Jesus died, but also rose again.
He did not say: God forgives sins, but what is far more important, God justifies. Therefore, let us fear neither those who tempt us nor those who revile us. God has chosen and justified us, and Christ, who died for us and even rose again, intercedes for us. Who then shall condemn us, who have been deemed worthy of such glory?
Rom. 8:34. He is also at the right hand of God, and He also intercedes for us.
He said "intercedes for us" to show Christ's love for us, that is, that although Christ fulfilled the dispensation in the flesh, He did not cease His love for mankind toward us, but advocates on our behalf. This is what "intercedes" means. Such an expression in no way diminishes the glory of the Only-Begotten. He first said: "He is at the right hand of God" (this is a sign of His majesty), which is why he added: "intercedes," showing by this nothing other than, as has been said, His love for us. And of the Father it is said: "as though God Himself were exhorting through us" (2 Cor. 5:20). Is God's glory diminished because He entreats? On the contrary, this serves as a sign of His ineffable care for us. Some understood the words "intercedes for us" in this way: since He bore a body and did not lay it aside, as the Manichaeans babble, this very thing is the advocacy and intercession before the Father; for, looking upon this, the Father remembers His love for mankind, by which His Son took on a body, and is thus inclined toward mercy and compassion. Paul says this because, as I have remarked many times, he wants to encourage those who are suffering and show them that the Spirit also intercedes for us, and the Father did not spare His own Son for our sake, but justified and glorified us, and the Son advocates on our behalf. Therefore you must neither despair nor lose heart.
Rom. 8:35. Who shall separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Having shown the ineffable love of the Father and the Son and the Holy Spirit toward us, he exclaims as if by divine inspiration: "Who shall separate us from the love of God?" He who is so loved and has been deemed worthy of such providence, nothing can separate him from this love. By the names of tribulation and distress he encompassed everything that can cause afflictions, even though he did not enumerate them one by one.
Rom. 8:36. For your sake we are killed all the day long; we are accounted as sheep for the slaughter.
Lest they should consider afflictions and tribulations a cessation of God's love, he brings forward the words of the prophet who foretold about them and showed that endurance or dying every day for the glory of God constitutes the greatest consolation, which endurance or consolation comes by free will, because for nature it is impossible. And to be put to death means to be offered as a sacrifice to God. This is precisely what he indicates when he says: "as sheep destined for slaughter." Just as sheep do not resist when they are slaughtered, so also do we.
Rom. 8:37. But in all these things we more than conquer through Him who loved us.
Having said before that we are being put to death, the apostle, lest anyone grow faint thinking in human terms, offers encouragement, and does not say: we conquer, but: "we more than conquer," that is, with ease, without toils and sweat, and moreover through the very means by which they plot against us. For the most perfect victory consists in prevailing at the very time when we are driven out and persecuted. Therefore, do not lose faith, because God assists us, and not only does He assist, but He has also loved us. Therefore there is nothing surprising in the fact that we easily prevail in the midst of afflictions themselves.
Rom. 8:38. For I am persuaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come,
Rom. 8:39. neither height, nor depth, nor any other creature shall be able to separate us from the love of God in Christ Jesus, our Lord.
He first said that God loved us, and then speaks of his own love for God, so that no one would think that he is exalting himself. We, he reasons, are so bound to the love of God that not only can the calamities inseparable from this life not tear us away from it, but even if some tyrant were to threaten with future death consisting in execution, or promise an unending life in order to thus divert us from God, he would not succeed in the least. And what do you tell me about kings and tyrants? Neither angels, nor all the heavenly powers, nor the present, nor the future, nor height, that is, what is in heaven, nor depth, that is, what is in the earth, nor glory, nor dishonor can turn us away from that love.
By height some understand the Kingdom of Heaven, and by depth — the loss of it. Even if there were some other creature, whether visible or apprehended by the mind, even that would not draw me away from that love. He expressed himself this way not because angels draw people away from Christ, but by way of supposition and out of a strong desire to show the highest degree of love for God — not the love of which the Jews boast, but the love that Christians have; for although the Jews also say that they love God, they do not love Him in Christ Jesus, because they do not believe in Christ.
Rom. 8:1. No condemnation now hangs over those who are in Christ Jesus, who walk not according to the flesh but according to the Spirit.
He said "I serve" instead of "I served"; for he is recalling what was before. Intending to say that "there is now no condemnation" and so on, and to show the ineffable grace of Christ, he recalls what we were before and that with the mind we recognized the good, but "with the flesh," that is, through the weakness of the flesh, we were subject to the law of sin. But now there is "no condemnation for those who are in Christ Jesus," that is, those who have been deemed worthy of baptism. And since many sin even after baptism, he added: "walk not according to the flesh," giving us to understand by this that all evil comes from our own negligence. For now it is possible and easy "not to walk according to the flesh," whereas before Christ this was exceedingly difficult. But we must not only not walk according to the flesh, but also walk "according to the Spirit," for the crown is obtained not by abstaining from vice, but by participating in virtue and spiritual works.
Rom. 8:2. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.
He calls the Holy Spirit the law of the Spirit, just as he called sin the law of sin. And he called it the law of life in contrast to the law of sin, which brought us death as well. For the grace of God put to death both sin and death, and by making the struggle easy for us, thus led us forth to the contest. Wicked tongues have dared to understand here by the law of sin the law of Moses; but the apostle nowhere called it such, but called it holy and spiritual. But if, they object, the law of Moses is also spiritual, then what is the difference between it and the law of the Spirit? A very great one. The law of Moses was only given by the Spirit, whereas the law of the Spirit both imparted and bestowed the Spirit.
Rom. 8:3. Since the law, weakened by the flesh, was powerless, God sent His own Son in the likeness of sinful flesh as a sacrifice for sin and condemned sin in the flesh.
Having mentioned the Spirit, he now mentions the Father and the Son, teaching about the Trinity. He speaks, it would seem, against the law; but in reality, no. For he did not say that the law did evil, but: "weakened by the flesh, it was powerless." How then was it weakened? By the flesh, that is, by the carnal mind. After this is revealed what the apostle said. He, as we also said above, says that although the law did teach, it could not overcome the excessively carnal mind. Therefore the Father sent His Son "in the likeness of sinful flesh," that is, having flesh essentially similar to our sinful flesh, but sinless. Since he mentioned sin, he also added "in the likeness." For Christ did not assume a different flesh, but the very same that we have, and He sanctified and crowned it, condemning sin in the assumed flesh and showing that flesh is not sinful by nature. Imagine that a king's son, seeing in the marketplace that a woman is being beaten, calls himself her son and thus frees her from the hands of those beating her. Christ did the same thing. The expression "as an offering for sin" can also be understood more simply, thus: the Father sent His Son "as an offering for sin," that is, having overcome sin. Explaining this, the great John Chrysostom said: Christ exposed sin, which had grievously sinned. For as long as sin was putting sinners to death, it was inflicting death upon them with full right, but when it slew the sinless One, it was subjected to condemnation as one who had committed injustice. Thus, God sent His Son both to show the injustice and sinfulness of sin, and to lawfully condemn it, so that the devil could not say: Christ defeated me by force.
Rom. 8:4. That the righteousness of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit.
Lest anyone should say: is there any benefit to me from the fact that Christ gained victory in the flesh which He assumed? He says: it is precisely for you. "The righteousness," he says, that is, the aim of "the law" (for the law aimed to justify man) is fulfilled in us. What the law sought and could not accomplish, Christ accomplished for us. It was His task to wage the battle, and we reaped the victory. Therefore we will not sin if we do not walk according to the flesh, that is, mind fleshly things; which alone, however, that is, not to mind fleshly things, is not sufficient, but we must also have, as was said above, a spiritual mind. Therefore he added: "but according to the Spirit." For David says: not only "depart from evil," but also "do good" (Ps. 34:14). For having heard that Christ granted us the victory, we must by no means fall, but must preserve the grace of "the washing of water" (Eph. 5:26); because now the struggle is easier for us than it was before.
Rom. 8:5. 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 – on the things of the Spirit.
Those who have given themselves over, he says, to the immoderate slavery of the flesh always think about fleshly things and never contemplate the divine, but those who have wholly submitted themselves to the Spirit both think and do everything spiritual.
Rom. 8:6. For to be carnally minded is death, but to be spiritually minded is life and peace.
The mindset of the flesh he calls the coarsest way of thinking, its name being borrowed from the baser part of man. For the flesh in itself does not have its own thinking, but the mindset of the flesh is a coarse and material way of thinking, which one might call a mind that thinks about fleshly things. Likewise, the spiritual mindset is a mind that thinks about spiritual things. The latter gives birth to life, in contrast to the death that the mindset of the flesh gives birth to, and also peace, in contrast to what is spoken of further on.
Rom. 8:7. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be (δύναται).
The spiritual mind produces peace, while the carnal mind produces enmity against God. Does this mean, then, that the carnal mind takes up arms against God? No, he says; but it is said to be enmity against God because it is not subject to His law. Do not be troubled, however, upon hearing "neither indeed can be," but understand these words as you ought. The carnal mind cannot be subject to God as long as it remains such. This is the same as saying: a harlot cannot be chaste. For he did not say "will not be able" (οὐ δυνήσεται) in the future tense, but in the present (οὐ — in Theophylact — δύναται; in the Greek original — γὰρ δύναται), that is, now, while remaining carnal. Otherwise, how could the wicked have become good: Paul himself, the thief, and a countless multitude of other depraved people, if change were impossible? So too in the Gospel the Lord said, "a bad tree cannot bring forth good fruit" (Matt. 7:18), that is, as long as it remains bad.
So let us not think about the carnal, but let us think about the spiritual, so that we may have peace with God, who gives us the Spirit, through Whom everything that was difficult to fulfill in the times of the law is easy for us.
Rom. 8:8. Those who live according to the flesh cannot please God.
Rom. 8:9. But you do not live according to the flesh, but according to the spirit,
Those who have a carnal mindset cannot please God, so long as they remain such; for by "flesh" he did not mean the essence of the flesh, but a coarse, carnal life that makes the whole person fleshly. So also in the Old Testament it was said: "My Spirit shall not be disregarded by men forever, for they are flesh" (Gen. 6:3). Furthermore, "you are not living according to the flesh," that is, you do not serve the fleshly life, but the spiritual.
Why then did he not say: you do not live in sins? So that you would know that Christ not only extinguished the tyranny of sin, but also made the flesh lighter and more spiritual. Just as iron, from prolonged contact with fire, itself becomes fire, so too the flesh of those who have received the Spirit through baptism entirely becomes spiritual.
Rom. 8:9. If indeed (εἴπερ) the Spirit of God dwells in you.
"If so be" is used here not to denote doubt, but with full certainty, in place of: since (έπειδήπερ) the Spirit of God is in you, you are in the Spirit.
Rom. 8:9. If anyone does not have the Spirit of Christ, he is not His.
He did not say: "if you do not have the Spirit of Christ," for such an expression is very unpleasant, but speaks indefinitely: "if anyone does not have the Spirit," he is not Christ's. And rightly so. For the Spirit is a seal. Therefore whoever does not have the seal does not belong to the Lord who is marked by this seal.
Rom. 8:10. And if Christ is in you, then the body is dead to sin, but the spirit is alive for righteousness.
Again he comforts the listeners when he says, "but if Christ is in you." Some understood Christ here to mean the Spirit; but this is incorrect. The Apostle gives us to understand that he who has the Spirit has Christ Himself within him; for where one of the Persons of the Holy Trinity is, there also are the other Persons. What then will happen if Christ is in us? Then the body is dead with respect to sin, and the Holy Spirit in you is life, that is, He not only lives Himself, but can also impart life to others. And the Spirit is life "for righteousness," that is, because we have been justified by God and this righteousness or justification is preserved in us, and when it is preserved, there will be no sin, and when there is no sin, there is no death either, and what remains at last is life everywhere—both in the present age, when one begins to live according to God (for that life is called life in the proper sense when we are dead to sin), and in the age to come, where life is unending.
Rom. 8:11. But if the Spirit of Him who raised Jesus from the dead dwells in you, then He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
Again he begins speaking about the resurrection and says: do not fear that you are clothed in a mortal body. You have the Spirit of God, who raised Christ from the dead. As He raised Him, so He will undoubtedly raise you also, and even give you life. Those who do not have the Spirit will also rise, but they will rise for punishment, while those who have the Spirit will rise to life. This is why the apostle did not say "will raise" the body, but "will give life" through the Spirit dwelling in you. He did not say "having dwelt," but "dwelling," remaining until the end. For, seeing His Spirit in you, God will not refuse to bring you into the bridal chamber, just as, if you do not have the Spirit, you will undoubtedly perish, even though you will rise. Therefore, put to death the body, so that the Spirit may dwell in you, and through Him life may be given to you.
Rom. 8:12. Debt, then, we owe, brethren, not to the flesh, to live according to the flesh.
Having shown what benefit the spiritual life provides, that is, that through it Christ dwells in us and our mortal bodies are given life, he finally adds an exhortation and shows that we are debtors not to the flesh, but precisely to the Spirit. For what God poured out upon us was a matter of grace, but what is ours is a matter of obligation and is inevitably required. In explaining the expression "not according to the flesh," lest you understand it as referring to the substance of the flesh, he added: "to live according to the flesh." I forbid, he says, not every care for the flesh (for we are obligated to do many things for the flesh as well — to feed it, to warm it), but such care as leads to sin. For the one who lives according to the flesh is the one who makes the flesh the mistress of his life and the queen of his soul.
Rom. 8:13. For if you live according to the flesh, you will die, but if by the Spirit you put to death the deeds of the flesh, you will live.
By death he means here not only the immortal punishment in gehenna; but he also calls death the life spent on earth in evil deeds. On the contrary, if by spiritual life we put to death the evil deeds of the flesh, we shall live both then — with life unending, and now — with a virtuous life. For whoever is dead to the world, that one lives. Note, however, that he did not say: you put to death the body (for that would be murder), but: "the deeds of the flesh," evidently, the sinful ones. For one must put to death not simply sight or hearing (for to see or to hear is a natural bodily function), but their use for evil.
Rom. 8:14. For as many as are led by the Spirit of God, they are the sons of God.
Above he gave such a promise: you shall live if you put to death wicked deeds. Now he offers a most important crown and a greater reward, namely adoption by God. He did not say: all who live by the Spirit, but all who are led by the Spirit, that is, who are governed as by a charioteer, making the Spirit master over soul and flesh. Although you received baptism and became through baptism a son of God, yet if you are not led by the Spirit, you will lose the gift. For although we all received the Spirit in the bath of regeneration, to be led by Him throughout all of life is required of us as our own task. Therefore he did not say: those who received the Spirit are sons of God, but he says: those who are led by the Spirit of God.
Rom. 8:15. For you did not receive a spirit of bondage again unto fear, but you received the Spirit of adoption.
The Apostle said that those who are led by the Spirit of God are sons of God; but since the Jews also claimed divine adoption for themselves: "I have nourished and brought up children" (Isa. 1:2); and again: "Israel is My son, My firstborn" (Exod. 4:22), he shows what difference exists between our sonship and the sonship of the Jews. The Jews, he says, received the spirit of bondage; so he calls the letter of the law: for although it was given by the Spirit, it is more fitting for slaves. Hence the bodily punishments following upon deeds, and stonings, and burnings, and threats: "the sword," he says, "shall devour you" (Isa. 1:20). Hence also, again, earthly rewards, and promises of earthly goods, and a multitude of trivial commandments fitting for slaves. Therefore, although the Jews were called sons, they were slaves. But we are called sons, as noble and free. For us there are heavenly rewards and the Kingdom of heaven; and our punishment does not consist in stoning and the rest to which the priests subjected the Jews: for us it is sufficient merely to exclude the guilty one from the mystical table, as one would a son. And our commandments are divine and fitting for the noble, for example: do not look at a woman with an impure eye, do not swear, leave your possessions; and they are fulfilled not out of fear of punishment, but from inner disposition, which he proves by the fact that among us many advance beyond what is prescribed in many commandments. Moreover, the Jews did not have the Spirit, but we have His abundant grace.
Rom. 8:15. By which we cry out: "Abba, Father!"
He used a Hebrew word; for this is how the genuine sons of the Father properly address Him. How so, you ask? Did not the Jews also call God Father? It is said: "You forgot the Rock who begot you" (Deut. 32:18). In another place: "Has not one God created us?" (Mal. 2:10). Again: "Have we not all one Father?" (Mal. 2:10). But although this was said concerning the Jews, not a single Jew was found who called God Father in prayer, as all of us now call Him after baptism. Moreover, if the Jews ever called God Father, it was from their own mind; but believers call Him so being moved by the power of the Spirit. Just as we recognize the spirit of prophecy from the fact that the one who has received it foretells the future, so too the spirit of adoption is recognized from the fact that the one who has received it calls God Father, being moved to do so by the Spirit. For this too is one of the gifts of the Spirit, as Paul himself also suggests.
Rom. 8:16. The Spirit Himself bears witness with our spirit that we are children of God.
The Comforter Himself bears witness to the gift imparted to us. For we utter the word "Abba" not without a witness and not of ourselves, but this is the gift of the Comforter; and He taught us to speak thus in prayers by the Spirit, that is, by the gift.
Rom. 8:17. And if children, then heirs—heirs of God and fellow heirs with Christ.
Since not all children are heirs, he proves that we are both children and heirs. And since not every heir inherits the better inheritance, he proves that we have inherited the better inheritance: for we are heirs of God. Again, since it is possible to be an heir but not at all a co-heir of the Only-Begotten, he says that this too belongs to us: for we are co-heirs with Christ.
Rom. 8:17. If only we suffer with Him, so that we may also be glorified with Him.
Having said that we shall be co-heirs with Christ, he proves that we shall attain this not without reason. For He who honored with such blessings those who had not yet shown any merit, will He not all the more reward them when He sees them laboring greatly? And He does this so that those receiving the gift may not be ashamed, as though they receive it without toil. Consider, however, what he suggests here: that one who has been deemed worthy of such gifts must subject himself to sufferings and afflictions.
Rom. 8:18. For I reckon that the present temporal sufferings are not worthy to be compared with the glory which shall be revealed in us.
Having spoken of sufferings, the apostle, lest his listener be shaken, as one led out to sufferings and drawn toward calamities, says: do not be afraid. The "present momentary" sufferings, that is, passing ones, are not worth anything in comparison with the future glory. He did not say: with future rest, but: glory, which is desired by many. Where there is rest, there is not always glory, but where there is glory, there is also rest. By the word "will be revealed" he showed that glory exists even now, but is hidden, and then it will be revealed. Since it is the greatest and inexpressibly surpasses the present age, it is also prepared for them, as extending into unending ages. Therefore, listener, bearing in mind that sufferings are "momentary," while the glory of the age to come is unending, accept sufferings and acquire glory.
Rom. 8:19. For the creation waits with eager expectation for the revelation of the sons of God.
Desiring to show what glory we shall receive, he says that creation itself will change for the better, and all the more so shall we come into a better state. What is said has this meaning. The prophets speak thus: with them rivers clap their hands, hills leap, animals and sensible objects have faces. So also does the apostle, when he says that creation has "hope," that is, a great expectation that it too will change for the better and awaits the revelation of the glory of us, the sons of God. Then it too shall be glorified with incorruption, when we also obtain immortality. Therefore, when you hear speech about creation as though it were animate, consider that it is spoken according to the custom of personification.
Rom. 8:20. For the creation was subjected to vanity, not willingly, but by the will of Him who subjected it, in hope,
Rom. 8:21. That the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
To vanity, that is to corruption, the creation "was subjected," that is, it became corruptible through you, O man. Since you received a body that is mortal and subject to suffering, the earth also brought forth thorns and thistles, and the heaven, having grown old, has need of change. But in what way did creation become corruptible through another? Because it was created entirely for man. The expression "not willingly" means that everything was by the providence of God, and could not depend on the will of creation, which disregarded it and directed its spirit toward the heavenly. The words "in hope" and others like them, consider them spoken according to the custom of personification. So then, creation itself also "shall be delivered"; not you alone, but also that which is far inferior to you, having neither soul nor sense — even this, I say, shall share with you in the good things and shall no longer be corruptible, but shall become corresponding to you. When your body became corruptible, creation also became corruptible. Likewise, when your body shall become incorruptible, creation too shall become incorruptible. Therefore, if creation underwent suffering for your sake, then you also must endure suffering for God's sake; and if it hopes to be glorified, then all the more should you hope to be glorified. Even a father clothes his servants in fine garments for the honor of his sons. So too God has preserved creation for our honor.
Rom. 8:22. For we know that the whole creation groans together and travails in pain together until now;
Rom. 8:23. And not only it, but we ourselves also, having the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.
By these words he urges the listener to despise the present. He speaks as if to say: do not be worse than creation and do not cling to the present; on the contrary, even groan that you do not yet possess the future glory. If creation groans, then all the more should you do so. He adds that "we ourselves also, having the firstfruits of the Spirit," that is, having tasted the future blessings, "groan," because we do not yet possess them, for we form our conception of the future blessings from the gifts we have received (for these gifts are the firstfruits). Then, lest the heretics have occasion to think that the world is evil and that this is why we groan, he says: "waiting for the adoption." How so? We have already been adopted: what other adoption then shall we receive? I speak, he answers, not of the adoption that is accomplished through baptism (for we have already received that adoption), but of the perfect glory, consisting in the incorruption of the body. This is the perfect redemption, the freedom and liberation from death and suffering, when from the state of adoption we shall no longer return to the slavery of sin.
Rom. 8:24. For we are saved by hope. But hope that is seen is not hope; for what a man sees, why does he yet hope for?
Rom. 8:25. But if we hope for that which we see not, then do we with patience wait for it.
Since he was speaking of future things, which many did not believe, he urges: do not doubt, O believer, concerning what I say; on the basis of what you have already received, be confident also concerning the future. Just as before, when God granted you great blessings, you brought nothing except faith alone, so now also, in hope of future blessings, make use of faith. For hope is truly hope precisely when its object is something unseen; for if one sees, then what is there to hope for? Therefore, one must not seek everything here: we "wait with patience" for the future. When you hear of patience, understand by it the idea of struggles and strenuous labors. For a Christian must endure, awaiting that which is unseen but expected through faith.
Rom. 8:26. Likewise the Spirit also helps us in our weaknesses.
Having mentioned patience, he encourages the listener and says that the Spirit also helps us. Therefore do not grow weary in hope and patience: you bring only hope and patience, and the Spirit helps you.
Rom. 8:26. For we do not know what to pray for as we ought.
He shows how the Spirit helps in our weaknesses. We are so weak that we do not even know what we should pray for. All of us in general are so weak; so weak am I, Paul, as well. For Paul also prayed for deliverance from the "thorn in the flesh" (2 Cor. 12:8) and to come to Rome (Rom. 1:10), and Moses prayed to see Palestine (Deut. 3:23–25), and Jeremiah prayed for the Jews (Jer. 11:14), not knowing what was necessary. Paul says this now because at that time the believing Romans, being subjected to persecutions and insults, naturally desired rest, and not receiving it, fell into despondency. So then, he proves that no one among men knows what it is profitable to ask for. Therefore, he says, you must endure, and what is profitable for you, this the Spirit alone knows. For this reason he adds the following as well.
Rom. 8:26. But the Spirit Himself intercedes for us with groanings that cannot be uttered.
In antiquity, God bestowed upon the baptized many and various gifts, which were generally called "spirit." One had the gift of prophecy, another the gift of wisdom, yet another some other gift. In exactly the same way, God also bestowed the gift of prayer, which was likewise called "spirit." Since, not knowing many things beneficial for us, we ask for what is useless, in the earliest times the gift of prayer would descend upon some one person, who alone would pray and also teach others to ask for what was beneficial for all. So by "spirit" he means here a gift of this kind, and a soul that has received the gift of prayer, that intercedes before God and groans. For such a spiritual man would stand with great contrition and with powerful groaning. Now we see a sign of this in the deacon, who standing offers earnest supplications on behalf of the people.
Rom. 8:27. And He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.
That man, he says, stands and prays not because God is unaware of our needs. He who searches the hearts knows "what the mind of the Spirit is," that is, of the spiritual man; He intercedes on behalf of the believers who are in the church, for they are saints, namely for what is pleasing to God. And this happens so that we may learn to ask "according to the will of God," that is, what is pleasing to God. Therefore, if the Spirit intercedes for us, do not grieve when you are afflicted.
Rom. 8:28. We know that to those who love God, who are called according to His purpose, all things work together for good.
What was said before, namely: "the creation was subjected to vanity" (Rom. 8:20), also: "shall be delivered from the bondage of corruption" (Rom. 8:21), and further: "we do not know what we should pray for" (Rom. 8:26) — all of this, as we have noted, served as encouragement for those being persecuted in Rome. But what is now added is clearest of all. To those who love God, he says, all things, even those that seem unpleasant and grievous, work together for good. He did not say that no misfortunes befall those who love God, but that although they do befall them, God uses these misfortunes for the benefit of those who undergo them. Then, since this seemed incredible, he confirms it by the past, saying: "to those who are called according to His purpose." God, he says, called you when you were far away and made you His own: will He not all the more help the one who has been called? And a person becomes called "according to His purpose," that is, also according to his own free will. For the calling alone is not sufficient (because in that case all would have been saved, since all are called), but free will is also needed.
Rom. 8:29. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren:
Rom. 8:30. and whom He predestined, those He also called.
God foreknows those worthy of the calling, then predestines them. Thus, first comes foreknowledge, then predestination. By predestination, understand the unchangeable good will of God. So He foreknew that Paul was worthy of the evangelical calling, and thus predestined, that is, unchangeably determined, and therefore resolved to call him. Those whom He foreknows to be worthy of the calling, He makes conformed to the image of His Son. What the Only-Begotten was by nature, they became by grace, having themselves also become sons of God. And He is the firstborn among many brethren according to the dispensation, for according to His Divinity He is the Only-Begotten. He, having assumed flesh, united it entirely and wholly with His whole nature, became our firstfruits, sanctifying in Himself our condemned nature, and therefore He is rightly the firstborn, and we are called His brethren.
Rom. 8:30. Those whom He called, He also justified.
Having freed from sins and made righteous through the laver of regeneration.
Rom. 8:30. and whom He justified, them He also glorified,
Having deemed them worthy of adoption and given them the other gifts.
Rom. 8:31. What then shall we say to this? If God is for us, who is against us?
Do you see that here he shows very clearly that he is speaking to those who are suffering? His speech is almost as follows: if we were deemed worthy of such blessings at the time when we were enemies, then how much greater blessings shall we be deemed worthy of after our justification and glorification? And if God is for us, who is against us? Even if the whole world were to rise against us, the wisdom of God will turn this uprising into our salvation and glory.
Rom. 8:32. He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?
I leave aside, he reasons, the rest of what I mentioned before, that is, that God justified, that He glorified us. Consider that He did not spare "His own Son," that is, the Only-begotten, the beloved, Who is of His essence (for there are sons of God adopted through baptism), but delivered Him up for us, delivered Him up for all, that is, the noble, the ignoble, the glorious, the insignificant, delivered Him up not simply, but to death. How then will He not also give us all things? He who gave the Master, would He not give the remaining gifts? Therefore, if He does not give something, it does not follow that He does not give at all. So do not desire deliverance too eagerly when you are afflicted for Christ, for you will receive what you desire when He gives it.
Rom. 8:33. Who shall lay anything to the charge of God's elect?
Since believers encountered from the Jews, among other trials, also the reproach that they had easily changed and instantly converted to Christianity, he says: God has chosen you, so who shall bring a charge against God's chosen ones? If a human craftsman selects something, no one will find fault with him. So who will find fault with God's choice?
Rom. 8:33. God justifies them.
Rom. 8:34. Who condemns? Christ Jesus died, but also rose again.
He did not say: God forgives sins, but what is far more important, God justifies. Therefore, let us fear neither those who tempt us nor those who revile us. God has chosen and justified us, and Christ, who died for us and even rose again, intercedes for us. Who then shall condemn us, who have been deemed worthy of such glory?
Rom. 8:34. He is also at the right hand of God, and He also intercedes for us.
He said "intercedes for us" to show Christ's love for us, that is, that although Christ fulfilled the dispensation in the flesh, He did not cease His love for mankind toward us, but advocates on our behalf. This is what "intercedes" means. Such an expression in no way diminishes the glory of the Only-Begotten. He first said: "He is at the right hand of God" (this is a sign of His majesty), which is why he added: "intercedes," showing by this nothing other than, as has been said, His love for us. And of the Father it is said: "as though God Himself were exhorting through us" (2 Cor. 5:20). Is God's glory diminished because He entreats? On the contrary, this serves as a sign of His ineffable care for us. Some understood the words "intercedes for us" in this way: since He bore a body and did not lay it aside, as the Manichaeans babble, this very thing is the advocacy and intercession before the Father; for, looking upon this, the Father remembers His love for mankind, by which His Son took on a body, and is thus inclined toward mercy and compassion. Paul says this because, as I have remarked many times, he wants to encourage those who are suffering and show them that the Spirit also intercedes for us, and the Father did not spare His own Son for our sake, but justified and glorified us, and the Son advocates on our behalf. Therefore you must neither despair nor lose heart.
Rom. 8:35. Who shall separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Having shown the ineffable love of the Father and the Son and the Holy Spirit toward us, he exclaims as if by divine inspiration: "Who shall separate us from the love of God?" He who is so loved and has been deemed worthy of such providence, nothing can separate him from this love. By the names of tribulation and distress he encompassed everything that can cause afflictions, even though he did not enumerate them one by one.
Rom. 8:36. For your sake we are killed all the day long; we are accounted as sheep for the slaughter.
Lest they should consider afflictions and tribulations a cessation of God's love, he brings forward the words of the prophet who foretold about them and showed that endurance or dying every day for the glory of God constitutes the greatest consolation, which endurance or consolation comes by free will, because for nature it is impossible. And to be put to death means to be offered as a sacrifice to God. This is precisely what he indicates when he says: "as sheep destined for slaughter." Just as sheep do not resist when they are slaughtered, so also do we.
Rom. 8:37. But in all these things we more than conquer through Him who loved us.
Having said before that we are being put to death, the apostle, lest anyone grow faint thinking in human terms, offers encouragement, and does not say: we conquer, but: "we more than conquer," that is, with ease, without toils and sweat, and moreover through the very means by which they plot against us. For the most perfect victory consists in prevailing at the very time when we are driven out and persecuted. Therefore, do not lose faith, because God assists us, and not only does He assist, but He has also loved us. Therefore there is nothing surprising in the fact that we easily prevail in the midst of afflictions themselves.
Rom. 8:38. For I am persuaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come,
Rom. 8:39. neither height, nor depth, nor any other creature shall be able to separate us from the love of God in Christ Jesus, our Lord.
He first said that God loved us, and then speaks of his own love for God, so that no one would think that he is exalting himself. We, he reasons, are so bound to the love of God that not only can the calamities inseparable from this life not tear us away from it, but even if some tyrant were to threaten with future death consisting in execution, or promise an unending life in order to thus divert us from God, he would not succeed in the least. And what do you tell me about kings and tyrants? Neither angels, nor all the heavenly powers, nor the present, nor the future, nor height, that is, what is in heaven, nor depth, that is, what is in the earth, nor glory, nor dishonor can turn us away from that love.
By height some understand the Kingdom of Heaven, and by depth — the loss of it. Even if there were some other creature, whether visible or apprehended by the mind, even that would not draw me away from that love. He expressed himself this way not because angels draw people away from Christ, but by way of supposition and out of a strong desire to show the highest degree of love for God — not the love of which the Jews boast, but the love that Christians have; for although the Jews also say that they love God, they do not love Him in Christ Jesus, because they do not believe in Christ.