Rom 8:31-33 | Barnes | STEP | Verse 31. What shall we then say , etc. What fairly follows from the facts stated? or what conclusion shall we draw in regard to the power of the Christian religion to support us in our trials from the considerations which have been stated? What the influence is he proceeds to state. If God be for us . Be on our side, or is our friend, as he has shown himself to be by adopting us, ( ) by granting to us his Spirit, ( ) and by his gracious purpose to save us, ( .) Who can be against us ? Who can injure or destroy us? Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and he can defend and save us. See , "The Lord is on my side, I will not fear what man can do unto me." The proposition advanced in this verse Paul proceeds to illustrate by various specifications, which continue to the end of the chapter. (n) "If God"

Romans 8:31-33

Verse 31. What shall we then say, etc. What fairly follows from the facts stated? or what conclusion shall we draw in regard to the power of the Christian religion to support us in our trials from the considerations which have been stated? What the influence is he proceeds to state.

If God be for us. Be on our side, or is our friend, as he has shown himself to be by adopting us, (Rom 8:15) by granting to us his Spirit, (Rom 8:16,17,26,27) and by his gracious purpose to save us, (Rom 8:29,30.)

Who can be against us? Who can injure or destroy us? Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and he can defend and save us. See Ps 118:6, "The Lord is on my side, I will not fear what man can do unto me." The proposition advanced in this verse Paul proceeds to illustrate by various specifications, which continue to the end of the chapter.

(n) "If God" Ps 118:6 Verse 32. He that spared not. Who did not retain, or keep from suffering and death.

His own Son. Who thus gave the highest proof of love that a father could give, and the highest demonstration of his willingness to do good to those for whom he gave him.

But delivered him up. Gave him into the hands of men, and to a cruel death. Acts 2:23.

For us all. For all Christians. The connexion requires that this expression should be understood here with this limitation. The argument for the security of all Christians is here derived from the fact, that God had shown them equal love in giving his Son for them. It was not merely for the apostles; not only for the rich, and the great; but for the most humble and obscure of the flock of Christ. For them he endured as severe pangs, and expressed as much love, as for the rich and the great that shall be redeemed. The most humble and obscure believer may derive consolation from the fact that Christ died for him, and that God has expressed the highest love for him which we can conceive to be possible.

How shall he not. His giving his Son is a proof that he will give to us all things that we need. The argument is from the greater to the less. He that has given the greater gift will not withhold the less.

All things. All things that may be needful for our welfare. These things he will give freely; without money and without price. His first great gift, that of his Son, was a free gift; and all others that we may need will be given in a similar manner. It is not by money, nor by our merit, but it is by the mere mercy of God; so that from the beginning to the end of the work it is all of grace. We see here

(1.) the privilege of being a Christian. He has the friendship of God; has been favoured with the highest proofs of Divine love; and has assurance that he shall receive all that he needs.

(2.) He has evidence that God will continue to be his friend. He that has given his Son to die for his people will not withdraw the lesser mercies that may be necessary to secure their salvation. The argument of the apostle here, therefore, is one that strongly shows that God will not forsake his children, but will keep them to eternal life.

(p) "spared not" Rom 5:6-10 Verse 33. Verse 33. Who shall lay any thing to the charge? This expression is taken from courts of law, and means, who shall accuse, or condemn, or so charge with crime before the tribunal of God as to cause their condemnation?

God's elect. His chosen people. Those who have been chosen according to his eternal purpose. Rom 8:28. As they are the chosen of God, they are dear to him; and as he purposed to save them, he will do it in such a way as that none can bring against them a charge that would condemn them.

It is God that justifieth. That is, who has pardoned them, and admitted them to his favour; and pronounced them just in his sight. Rom 1:17; Rom 3:24. It would be absurd to suppose that he would again condemn them. The fact that he has justified them is, therefore, a strong proof that they will be saved. This may be read with much force as a question, "Who shall lay any thing to the charge of God's elect? Shall God who justifieth " The Greek will bear either mode of rendering. The passage implies that there would be a high degree of absurdity in supposing that the same Being would both justify and condemn the same individual. The Christian, therefore, is secure.

(q) "Who shall lay" Isa 1:8,9 (r) "It is God" Rev 12:10,11