Rom 8:18-28 | Barnes | STEP | Verse 18. For I reckon . I think; I judge. This verse commences a new division of the subject, which is continued to . Its design is to show the power of the gospel in sustaining the soul in trials: a very important and material part of the scheme. This had been partially noticed before, ( ) but its full power to support the sold in the prospect of a glorious immortality had not been fully discussed. This topic seems here to have been suggested by what is said of adoption . The mind of the apostle instantly adverted to the effects or benefits of that adoption; and one of the most material of those benefits was the sustaining grace which the gospel imparted in the midst of afflictions. It should be borne in mind, that the early Christians were comparatively few and feeble, and exposed to many trials, and that this topic would be often, therefore, introduced into the discussions about theft privileges and condition. The sufferings . The afflictions; the persecutions, sicknesses, etc. The expression evidently includes not only the peculiar trials of Christians at that time, but all that believers are ever called to endure. Of this present time . Probably the apostle had particular reference to the various calamities then endured. But the expression is equally applicable to afflictions of all times and in all places. Are not worthy to be compared. Are nothing in comparison; the one is far more than an equivalent in compensation for the other. With the glory . The happiness; the honour in heaven. Which shall be revealed in us . That shall be disclosed to us; or of which we shall be the partakers in heaven. The usual representation of heaven is that of glory, splendour, magnificence, or light. Comp. . By this, therefore, Christians may be sustained. Their sufferings may seem great; but they should remember that they are nothing in comparison with future glory. They are nothing in degree . For these are light compared with that "eternal weight of glory" which they shall "work out," . They are nothing in duration . For these sufferings are but for a moment; but the glory shall be eternal. These will soon pass away; but that glory shall never become dim or diminished, it will increase and expand for ever and ever. In us . Unto us, (ειςημας).

Romans 8:18-28

Verse 18. For I reckon. I think; I judge. This verse commences a new division of the subject, which is continued to Rom 8:25. Its design is to show the power of the gospel in sustaining the soul in trials: a very important and material part of the scheme. This had been partially noticed before, (Rom 5:3-5) but its full power to support the sold in the prospect of a glorious immortality had not been fully discussed. This topic seems here to have been suggested by what is said of adoption. The mind of the apostle instantly adverted to the effects or benefits of that adoption; and one of the most material of those benefits was the sustaining grace which the gospel imparted in the midst of afflictions. It should be borne in mind, that the early Christians were comparatively few and feeble, and exposed to many trials, and that this topic would be often, therefore, introduced into the discussions about theft privileges and condition.

The sufferings. The afflictions; the persecutions, sicknesses, etc. The expression evidently includes not only the peculiar trials of Christians at that time, but all that believers are ever called to endure.

Of this present time. Probably the apostle had particular reference to the various calamities then endured. But the expression is equally applicable to afflictions of all times and in all places.

Are not worthy to be compared. Are nothing in comparison; the one is far more than an equivalent in compensation for the other.

With the glory. The happiness; the honour in heaven.

Which shall be revealed in us. That shall be disclosed to us; or of which we shall be the partakers in heaven. The usual representation of heaven is that of glory, splendour, magnificence, or light. Comp. Rev 21:10,23,24, 22:5.

By this, therefore, Christians may be sustained. Their sufferings may seem great; but they should remember that they are nothing in comparison with future glory. They are nothing in degree. For these are light compared with that "eternal weight of glory" which they shall "work out," 2Cor 4:17. They are nothing in duration. For these sufferings are but for a moment; but the glory shall be eternal. These will soon pass away; but that glory shall never become dim or diminished, it will increase and expand for ever and ever.

In us. Unto us, (ειςημας). Verse 19. For the earnest expectation. (αποκαραδοκια). This word occurs only here and in Php 1:20, "According to my earnest expectation and my hope," etc. It properly denotes a state of earnest desire to see any object when the head is thrust forward; an intense anxiety; an ardent wish; and is thus well employed to denote the intense interest with which a Christian looks to his future inheritance.

Of the creature. (τηςκτισεως). Perhaps there is not a passage in the New Testament that has been deemed more difficult of interpretation than this, (Rom 8:19-23) and after all the labours bestowed on it by critics, still there is no explanation proposed which is perfectly satisfactory, or in which commentators concur. The object here will be to give what appears to the writer the true meaning, without attempting to controvert the opinions of critics. The main design of the passage is to show the sustaining power of the gospel in the midst of trials, by the prospect of the future deliverance and inheritance of the sons of God. This scope of the passage is to guide us in the interpretation. The following are, I suppose, the leading points in the illustration:

(1.) The word creature refers to the renewed nature of the Christian, or to the Christian as renewed.

(2.) He is waiting for his future glory; i. e. desirous of obtaining the full development of the honours that await him as the child of God, Rom 8:19.

(3.) He is subjected to a state of trial and vanity, affording comparatively little comfort and much disquietude.

(4.) This is not in accordance with the desire of his heart, "not willingly," but is the wise appointment of God, Rom 8:20.

(5.) In this state there is the hope of deliverance into glorious liberty, Rom 8:21.

(6.) This condition of things does not exist merely in regard to the Christian, but is the common condition of the world. It all groans, and is in trial, as much as the Christian. lie, therefore, should not deem his condition as peculiarly trying. It is the common lot of all things here, Rom 8:22. But

(7.) Christians only have the prospect of deliverance. To them is held out the hope of final rescue, and of an eternal inheritance beyond all these sufferings. They wait, therefore, for the full benefits of the adoption; the complete recovery even of the body from the effects of sin, and the toils and trials of this life; and thus they are sustained by hope, which is the argument which the apostle has in view, Rom 8:23,24. With this view of the general score of the passage, we may examine the particular phrases.

Of the creature. The word here rendered creature--(κτισεως) occurs in the New Testament nineteen times, and is used in the following senses:

(1.) Creation; the act of creating, Rom 1:20:

(2.) The creature; that which is created or formed; the universe, Mk 10:6, 13:19, 2Pet 3:4, Rom 1:25, 8:39.

(3.) The rational creation; man as a rational being; the world of mankind, Mk 16:15, Col 1:23, 1Pet 2:13.

(4.) Perhaps the church, the new creation of God, taken collectively, Col 1:15, Rev 3:14.

(5.) The Christian, the new creation, regarded individually; the work of the Holy Spirit on the renewed heart; the new man. ---After all the attention which I can give to this passage, I regard this to be the meaning here, for the following reasons, viz.:

(1.) Because this alone seems to me to suit the connexion, and to make sense in the argument. If the word refers, as has been supposed by different interpreters, either to angels, or to the bodies of men, or to the material creation, or to the rational creation--to men, or mankind--it is difficult to see what connexion either would have with the argument. The apostle is discoursing of the benefits of the gospel to Christians in time of trial; and the bearing of the argument requires us to understand this illustration of them, unless we are compelled not to understand it thus by the proper laws of interpreting words.

(2.) The word creature is used in a similar sense by the same apostle. Thus, 2Cor 5:17, "If any man be in Christ, he is a new creature," (καινηκτισις). Gal 6:15, "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature."

(3.) The verb create is thus used. Thus, Eph 2:10, "For we are his workmanship, created in Christ Jesus unto good works." Rom 8:15, "Having abolished in his flesh the enmity--for to make in himself of twain one new man:" Greek, "That he might create (κτιση) the two into one new man; Ro 4:24. "The new man, which is created in righteousness," etc.

(4.) Nothing was more natural than for the sacred writers thus to speak of a Christian as a new creation, a new creature. The great power of God involved in his conversion, and the strong resemblance between the creation and imparting spiritual life, led naturally to this use of the language.

(5.) Language similar to this occurs in the Old Testament, and it was natural to transfer it to the New. The Jewish people were represented as made or created by God for his service;and the phrase, therefore, might come to designate those who were thus formed by him to his service. De 32:6, "Hath he not made thee, and established thee?" Isa 43:7, "Every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him." @Ro 8:21, "This people have I formed for myself." From all which reasons, it seems to me that the expression here is used to denote Christians, renewed men. Its meaning, however, is varied in Rom 8:22.

Waiteth for. Expects; is not in a state of possession, but is looking for it with interest.

The manifestation of the sons of God. The full development of the benefits of the sons of God; the time when they shall be acknowledged, and received into the full privileges of sons. Here Christians have some evidence of their adoption. But they are in a world of sin; they are exposed to trials; they are subject to many calamities; and though they have evidence here that they are the sons of God, yet they wait for that period when they shall be fully delivered from all these trials, and be admitted to the enjoyment of all the privileges of the children of the Most High. The time when this shall take place will be at the day of judgment, when they shall be fully acknowledged, in the presence of an assembled universe, as his children. All Christians are represented as in this posture of waiting for the full possession of their privileges as the children of God. 1Cor 1:7, "Waiting for the coming of our Lord Jesus Christ." 2Thes 3:5, Gal 5:5, "for we through the Spirit wait for the hope of righteousness by faith." 1Thes 1:10. Verse 20. For the creature. The renewed creature; the Christian mind. This is given as a reason for its aspiring to the full privileges of adoption; that the present state is not one of choice, or one which is preferred, but one to which it has been subjected for wise reasons by God.

Subject to vanity. The word "subject to" means placed in such a state; subjected to it by the appointment of another, as a soldier has his rank and place assigned him in an army. The word vanity here (ματαιοτητι) is descriptive of the present condition of the Christian, as frail and dying; as exposed to trials, temptations, and cares; as in the midst of conflicts, and of a world which may be emphatically pronounced vanity. More or less, the Christian is brought under this influence; his joys are marred; his peace is discomposed; his affections wander; his life is a life of vanity and vexation.

Not willingly. Not voluntarily. It is not a matter of choice. It is not that which is congenial to his renewed nature. That would aspire to perfect holiness and peace. But this subjection is one that is contrary to it, and from which he desires to be delivered. This describes substantially the same condition as Rom 7:15-24.

But by reason. By him, (δια). It is the appointment of God, who has chosen to place his people in this condition; and who for wise purposes retains them in it.

Who hath subjected the same. Who has appointed his people to this condition. It is his wise arrangement. Here we may observe,

(1.) that the instinctive feelings of Christians lead them to desire a purer and a happier world, Php 1:23.

(2.) That it is not what they desire, to be subjected to the toils of this life, and to the temptations and vanities of this world. They sigh for deliverance.

(3.) Their lot in Life; their being subjected to this state of vanity, is the arrangement of God. Why it is, he has not seen fit to inform us fully. He might have taken his people at once to heaven as soon as they are converted. But though we know not all the reasons why they are continued here in this state of vanity, we can see some of them. (a) Christians are subjected to this state to do good to

their fellow-sinners. They remain on earth for this

purpose; and this should be their leading aim.

(b) By their remaining here, the power of the gospel is shown

in overcoming their sin; in meeting their temptations; in

sustaining them in trial; and in thus furnishing living

evidence to the world of the power and excellency of

that gospel. This could not be attained if they were

removed at once to heaven.

of character--for hope, and faith, and love, and for

increasing and progressive excellence.

(d) It is a proper training for heaven. It brings out the

Christian character, and fits it for the skies. There may

be inestimable advantages, all of which we may not see, in

subjecting the Christian to a process of training in

overcoming his sins, and in producing confidence in

God, before he is admitted to his state of final rest.

(e) It is fit and proper that he should engage here in the

service of Him who has redeemed him. He has been ransomed

by the blood of Christ, and God has the highest claim on him

in all the conflicts and toils, in all the labours and

services, to which he may be subjected in this life.

In hope. Rom 5:4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it. Verse 21. Because. This is the ground of his hope, and this sustains him now. It is the purpose of God that deliverance shall be granted, and this supports the Christian amidst the trials to which he is subjected here. The hope is, that this same renewed man shah be delivered from all the toils, and cares, and sins of this state.

The creature itself. The very soul that is renewed; the ransomed man without essential change. It will be the same being, though purified; the same man, possessed of the same body and soul, though freed from all the corruptions of humanity, and elevated above all the degradations of the present condition. The idea is everywhere presented, that the identical person shall be admitted to heaven without essential change, 1Cor 15:35-38,42-44. That this is the hope of all Christians, see 2Pet 3:13.

From the bondage of corruption. This does not differ materially from "vanity," Rom 8:20. It implies that this state is not a willing state, or not a condition of choice, but is one of bondage or servitude, (see Rom 7:15-24) and that it is a corrupt, imperfect, perishing condition. It is one that leads to sin, and temptation, and conflict, and anxiety. It is a condition often which destroys the peace, mars the happiness, dims the hope, enfeebles the faith, and weakens the love of Christians;and this is called the bondage of corruption. It is also one in which temporal death has dominion, and in the bondage of which believers as well as unbelievers shall be held. Yet from all this bondage the children of God shall be delivered.

The glorious liberty. Greek, The freedom of the glory of the children of God. This is,

(1.) liberty. It is freedom from the bondage under which the Christian groans. It will be freedom from sin; from corruption; from evil desires; from calamity; from death. The highest freedom in the universe is that which is enjoyed in heaven, where the redeemed are under the sovereignty and government of their King, but where they do that, and that only, which they desire. All is slavery but the service of God; all is bondage but that law which accords with the supreme wish of the soul, and where commands accord with the perfect desires of the heart.

(2.) This is glorious liberty. It is encompassed with majesty; attended with honour; crowned with splendour. The heavenly world is often described as a state of glory. Rom 2:10.

Of the children of God. That the children of God shall enjoy.

(e) "Because the creature" 2Pet 3:13 Verse 22. For we know.The sentiment of this verse is designed as an illustration of what had just been said.

That the whole creation. Margin, "every creature." This expression has been commonly understood as meaning the same as "the creature" in Rom 8:20,21. But I understand it as having a different signification; and as being used in the natural and usual signification of the word creature, or creation. It refers, as I suppose, to the whole animate creation; to all living beings; to the state of all created things here, as in a condition of pain and disorder, and groaning and death. Everything which we see; every creature which lives, is thus subjected to a state of servitude, pain, vanity, and death. The reasons for supposing that this is the true interpretation are,

(1.) That the apostle expressly speaks of "the whole creation," of every creature, qualifying the phrase by the expression "we know," as if he was drawing an illustration from a well-understood, universal fact.

(2.) This interpretation makes consistent sense, and makes the verse have a direct bearing on the argument. It is just an argument from analogy, he had (Rom 8:20,21) said that the condition of a Christian was one of bondage and servitude. It was an imperfect, humiliating state; one attended with pain, sorrow, and death. This might be regarded as a melancholy description; and the question might arise, why was not the Christian at once delivered from this? The answer is in this verse. It is just the condition of everything. It is the manifest principle on which God governs the world. The whole creation is in just this condition; and we are not to be surprised, therefore, if it is the condition of the believer. It is a part of the universal system of things; it accords with everything we see; and we are not to be surprised that the church exists on the same principle of administration-- in a state of bondage, imperfection, sorrow, and sighing for deliverance.

Groaneth. Greek, Groans together. All is united in a condition of sorrow. The expression denotes mutual and universal grief. It is one wide and loud lamentation, in which a dying world unites; and in which it has united "until now."

And travaileth in pain together. This expression properly denotes the extreme pain of parturition. It also denotes any intense agony, or extreme suffering; and it means here that the condition of all things has been that of intense, united, and continued suffering; in other words, that we are in a world of misery and death. This has been united; all have partaken of it: it has been intense; all endure much: it has been unremitted; every age has experienced the repetition of the same thing.

Until now. Till the time when the apostle wrote. It is equally true of the time since he wrote. It has been the characteristic of every age. It is remarkable that the apostle does not here say of "the whole creation," that it had any hope of deliverance; an additional consideration that shows that the interpretation above suggested is correct, Rom 8:20,21,23. Of the sighing and suffering universe he says nothing with respect to its future state. He does not say that the suffering brutal creation shall be compensated, or shall be restored or raised up. He simply adverts to the fact that it suffers, as an illustration that the condition of the Christian is not singular and peculiar. The Scriptures say nothing of the future condition of the brutal creation.

(1) "the whole creation" or, "every creature" Verse 23. And not only they. Not only the creation in general.

But ourselves also. Christians.

Which have the first-fruits of the Spirit. The word used (απαρχην) denotes, properly, the first-fruits of the harvest; the portion that was first collected and consecrated to God as an offering of gratitude, De 26:2, Ex 23:9, Nu 18:12. Hence the word means that which is first in order of time. Here it means, as I suppose, that the Christians of whom Paul was speaking had partaken of the first influences of the Spirit, or had been among the first partakers of his influences in converting sinners. The Spirit had been sent down to attend the preaching of the gospel, and they were among the first who had partaken of those influences. Some, however, have understood the word to mean a pledge, or earnest, or foretaste of joys to come. This idea has been attached to the word because the first-fruits of the harvest were a pledge of the harvest, an evidence that it was ripe, etc. But the word does not seem to be used in this sense in the New Testament. The only places where it occurs are the following: Rom 8:23, 11:16; Rom 16:5, 1Cor 15:20,23, 16:15, Jas 1:18, Rev 14:4.

Groan within ourselves. We sigh for deliverance. The expression denotes strong internal desire; the deep anguish of spirit when the heart is oppressed with anguish, and earnestly wishes for succour.

Waiting for the adoption. Waiting for the full blessings of the adoption. Christians are adopted when they are converted, (Rom 8:15) but they have not been yet admitted to the full privileges of their adoption into the family of God. Their adoption when they are converted is secret, and may at the time be unknown to the world. The fulness of the adoption, their complete admission to the privileges of the sons of God, shall be in the day of judgment, in the presence of the universe, and amidst the glories of the final con- summation of all things. This adoption is not different from the first, but is the completion of the act of grace when a sinner is received into the family of God.

The redemption of the body. The complete recovery of the body from death and corruption. The particular and striking act of the adoption in the day of judgment will be the raising up of the body from the grave, and rendering it immortal and eternally blessed. The particular effects of the adoption in this world are on the soul. The completion of it on the last day will be seen particularly in the body; and thus the entire man shall be admitted into the favour of God, and restored from all his sins and all the evil consequences of the fall. The apostle here speaks the language of every Christian. The Christian has joys which the world does not know; but he has also sorrows; he sighs over his corruption; he is in the midst of calamity; he is going to the grave; and he looks forward to that complete deliverance, and to that elevated state, when, in the presence of an assembled universe, he shall be acknowledged as a child of God. This elevated privilege gives to Christianity its high value; and the hope of being acknowledged in the presence of the universe as the child of God--the hope of the poorest and the humblest believer--is of infinitely more value than the prospect of the most princely inheritance, or of the brightest crown that a monarch ever wore.

(b) "first fruits of the Spirit" Eph 1:14 (c) "groan within ourselves" 2Cor 5:2,4 (d) "redemption of our body" Lk 21:28 Verse 24. For we are saved by hope. It cannot be said that hope is the instrument or condition of salvation. Most commentators have understood this as meaning that we have as yet attained salvation only in hope; that we have arrived only to a condition in which we hope for future glory; and that we are in an attitude of waiting for the future state of adoption. But perhaps the word saved may mean here simply, we are kept, preserved, sustained in our trials, by hope. Our trials axe so great that nothing but the prospect of future deliverance would uphold us; and the prospect is sufficient to enable us to bear them with patience. This is the proper meaning of the word save; and it is often thus used in the New Testament. See Mt 8:25, 16:25, Mk 3:4, 8:3,5. The Syriac renders this, "For by hope we live." The Arabic, "We are preserved by hope." Hope thus sustains the soul in the midst of trials, and enables it to bear them without a murmur.

But hope that is seen. Hope is a complex emotion, made up of an earnest desire, and an expectation of obtaining an object. It has reference, therefore, to that which is at present unseen. But when the object is seen, and is in our possession, it cannot be said to be an object of hope. The word hope here means the object of hope, the thing hoped for.

What a man seeth. The word seeth is used here in the sense of possessing, or enjoying. What a man already possesses he cannot be said to hope for.

Why. How. What a man actually possesses, how can he look forward to it with anticipation ?

(e) "hope for" 2Cor 5:7 Verse 25. But if we hope, etc. The effect here stated is one which exists everywhere. Where there is a strong desire for an object, and a corresponding expectation of obtaining it--which constitutes true hope--then we can wait for it with patience. Where there is a strong desire without a corresponding expectation of obtaining it, there is impatience. As the Christian has a strong desire of future glory, and as he has an expectation of obtaining it just in proportion to that desire, it follows that he may bear trials and persecutions patiently in the hope of his future deliverance. Compared with our future glory, our present sufferings are light, and but for a moment, 2Cor 4:17. In the hope of that blessed eternity which is before him, the Christian can endure the severest trial, and bear the intensest pain without a murmur. Verse 26. Likewise the Spirit. This introduces a new source of consolation and support, that which is derived from the Spirit. It is a continuation of the argument of the apostle, to show the sustaining power of the Christian religion. The "Spirit" here undoubtedly refers to the Holy Spirit, who dwells in us, and who strengthens us.

Helpeth. This word properly means, to sustain with us; to aid us in supporting. It is applied usually to those who unite in supporting or carrying a burden. The meaning may be thus expressed: "he greatly assists or aids us."

Our infirmities. Assists us in our infirmities, or aids us to bear them. The word infirmities refers to the weaknesses to which we are subject, and to our various trials in this life. The Spirit helps us in this,

(1.) by giving us strength to bear them;

(2.) by exciting us to make efforts to sustain them;

(3.) by ministering to us consolations, and truths, and views of our Christian privileges, that enable us to endure our trials.

For we know not, etc. This is a specification of the aid which the Holy Spirit renders us. The reasons why Christians do not know what to pray for may be,

(1.) that they do not know what would be really best for them.

(2.) They do not know what God might be willing to grant them.

(3.) They are to a great extent ignorant of the character of God, the reason of his dealings, the principles of his government, and their own real wants.

(4.) They are often in real, deep perplexity. They are encompassed with trials, exposed to temptations, feeble by disease, and subject to calamities. In these circumstances, ff left alone, they would neither be able to bear theft trials, nor know what to ask at the hand of God.

But the Spirit itself. The Holy Spirit, Rom 8:9-11.

Maketh intercession. The word here used--(υπερεντυγχανει)----occurs nowhere else in the New Testament. The word--(εντυγχανω)--however, is used several times. It means, properly, to be present with any one for the purpose of aiding, as an advocate does in a court of justice; hence to intercede for any one, or to aid or assist in any manner. In this place it simply means that the Holy Spirit greatly assists or aids us; not by praying for us, but in our prayers and infirmities.

With groanings. With sighs, or that deep feeling and intense anxiety which exists in the oppressed and burdened heart of the Christian.

Which cannot be uttered. Or rather, perhaps, which is not uttered: those emotions which are too deep for utterance, or for expression in articulate language. This does not mean that the Spirit produces these groanings; but that in these deep-felt emotions, when the soul is oppressed and overwhelmed, he lends us his assistance and sustains us. The phrase may be thus translated: "The Spirit greatly aids or supports us in those deep emotions, those intense feelings, those inward sighs, which cannot be expressed in language, but which he enables us to bear, and which are understood by Him that searcheth the hearts."

(f) "the Spirit" Zech 12:10 Verse 27. And he that searcheth the hearts. God. To search the heart is one of his attributes which cannot be communicated to a creature, Jer 17:10.

Knoweth what is the mind of the Spirit. Knows the desires which the Holy Spirit excites and produces in the heart. He does not need that those deep emotions should be expressed in words; he does not need the eloquence of language to induce him to hear; but he sees the anxious feelings of the soul, and is ready to aid and to bless.

Maketh intercession for the saints. Aids and directs Christians.

According to the will of God. Greek, "According to God." It is according to his will in the following respects:

(1.) The Spirit is given according to his will. It is his gracious purpose to grant his aid to all who truly love him.

(2.) The desires which he excites in the heart of the Christian are those which are according to his will; they are such as God wishes to exist --the contrite, humble, and penitent pleading of sinners for mercy.

(3.) He superintends and guards Christians in their prayers. It is not meant that they are infallible, or that they never make an improper petition, or have an improper desire; but that he has a general superintendence over their minds, and that so far as they will yield themselves to his direction, they shall not be led into error. That man is most safe who yields himself most entirely to the influence of the Holy Spirit. And the doctrine here stated is one that is full of consolation to the Christian. We are poor, and needy, and ignorant, and blind; we are the creatures of a day, and are crushed before the moth. But in the midst of our feebleness, we may look to God for the aid of his Spirit, and rejoice in his presence, and in his power to sustain us in our sighings, and to guide us in our wanderings.

(g) "he that searcheth" Jer 17:10, Rev 2:23 (1) "because" or, "that" (h) "according to" 1Jn 5:14 Verse 28. And we know. This verse introduces another source of consolation and support, drawn from the fact that all things are under the direction or an infinitely wise Being, who has purposed the salvation of the Christian, and who has so appointed all things that they shall contribute to it.

All things. All our afflictions and trials; all the persecutions and calamities to which we are exposed. Though they are numerous and long-continued, yet they are among the means that are appointed for our welfare.

Work together for good. They shall co-operate; they shall mutually contribute to our good. They take off our affections from this world; they teach us the truth about our frail, transitory, and dying condition; they lead us to look to God for support, and to heaven for a final home; and they produce a subdued spirit, a humble temper, a patient, tender, and kind disposition. This has been the experience of all saints; and at the end of life they have been able to say it was good for them to be afflicted, Ps 119:67,71, Jer 31:18,19, Heb 12:11.

For good. For our real welfare; for the promotion of true piety, peace, and happiness in our hearts.

To them that love God. This is a characteristic of true piety. To them, afflictions are a blessing; to others, they often prove otherwise. On others they are sent as chastisements; and they produce murmuring, instead of peace; rebellion, instead of submission; and anger, impatience, and hatred, instead of calmness, patience, and love. The Christian is made a better man by receiving afflictions as they should be received, and by desiring that they should accomplish the purpose for which they are sent; the sinner is made more hardened by resisting them, and refusing to submit to their obvious intention and design.

To them who are the called. Christians are often represented as called of God. The word (κλητοις) is sometimes used to denote an external invitation, offer, or calling, Mt 20:16, 22:14. But excepting in these places, it is used in the New Testament to denote those who had accepted the call, and were true Christians, Rom 1:6,7, 1Cor 1:2,24, Rev 17:14. It is evidently used in this sense here--to denote those who were true Christians. The connexion, as well as the usual meaning of the word, requires us thus to understand it. Christians are said to be called because God has invited them to be saved, and has sent into their hearts such an influence as to make the call effectual to their salvation. In this way their salvation is to be traced entirely to God.

According to his purpose. The word here rendered purpose (προθεσιν) means, properly, a proposition, or a laying down anything in view of others; and is thus applied to the bread that was laid on the table of shew-bread, Mt 12:4, Mk 2:26, Lk 6:4. Hence it means, when applied to the mind, a plan or purpose of mind. It implies that God had a plan, or purpose, or intention, in regard to all who became Christians. They are not saved by chance or hap-hazard. God does not convert men without design; and his designs are not new, but are eternal. What he does, he always meant to do. What it is right for him to do, it was right always to intend to do. What God always meant to do, is his purpose or plan. That he has such a purpose, in regard to the salvation of his people, is often affirmed, Rom 9:11, Eph 1:11, 3:11, 2Ti 1:9, Jer 31:3. This purpose of saving his people is

(1.) one over which a creature can have no control; it is according to the counsel of his own will, Eph 1:11.

(2.) It is without any merit on the part of the sinner--a purpose to save him by grace, 2Ti 1:9.

(3.) It is eternal, Eph 3:11.

(4.) It is such as should excite lively gratitude in all who have been inclined by the grace of God to accept the offers of eternal life. They owe it to the mere mercy of God, and they should acknowledge him as the fountain and source of all their hopes of heaven.