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worthy to be compared with the glory which shall be revealed
19 For the earnest expectation of the creature waiteth for the ma
nilestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but
by reason of him who hath subjected the same in hope:
PARAPHRASE. of this transitory life bear no proportion to that glorious state, that shall be hereafter revealed, and set before
the eyes of the whole world, at our admittance into it. 19 For the whole race of mankind', in an earnest expec
tation of this inconceivable, glorious' immortality that 20 shall be bestowed on the sons' of God (For mankind,
created in a better state, was made subject to the "vanity of this calamitous fleeting life, not of its own choice, but by the guile of the devil", who brought mankind into
18 4.“ Revealed." St. Paul speaks of this glory here, as what needs to be revealed, to give us a right conception of it. It is impossible to have a clear and full comprehension of it till we taste it. See how he labours for words to exe press it, 2 Cor. iv. 17, &c. a place to the same purpose with this here.
19 r Krísu, “ creature,” in the language of St. Paul and of the New Tes. tament, signifies “ mankind;" especially the gentile world, as the far greater part of the creation. See Col. i. 23, Mark xvi. 15, compared with Matt. xxviii. 19.
3 " Immortality." That the thing here expected was immortal life, is plain from the context, and from that parallel place, 2 Cor. iv. 17, and v. 5, the glory whereof was so great, that it could not be comprehended, till it was by an actual exhibiting of it revealed. When this revelation is to be, St. Peter tells us, 1 Pet. i. 4-7.
'Akorkaup on Twv viwv, “ Revelation of the sons," i.e. revelation to the sons. The genitive case often, in the New Testament, denotes the object. So Rom. i. 5, imaxon aissus signifies obedience to faith, chap. iii. 22, dixcloσύνη Θι δια πίςεως Χρισέ, « the righteousness that God accepts, by faith in “ Christ:” chap. iv. 11, divenogórn mistus,“ righteousness by faith.” Itároxanúabis here be rendered “revelation," ás átonaA.coñrzo in the foregoing verse is rendered“ revealed,” (and it will be hard to find a reason why it houli not) the sense in the paraphrase will be very natural and easy. For the revela. tion in the foregoing verse is not “of,” but “to” the sons of God. The words are αποκαλυφθήναι εις ημάς.
20 • The state of man, in this frail, short life, subject to inconveniences, sufferings, and death, may very well be called “vanity," compared to the impassible estate of eternal life, the inheritance of the son of God.
"Devil.” That, by he that subjected it, is meant tbe Devil, is probable from the history, Gen, iii, and from Heb, ii. 14, 15, Col. ii, 15.
TEXT. 21 Because the creature itself also shall be delivered from the bon
dage of corruption, into the glorious liberty of the children of
God. 22 For we know that the whole creation groaneth and travaileth in
pain together, until now. 23 And not only they, but ourselves also, which have the first-fruits
of the spirit, even we ourselves groan within ourselves, waiting
for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen, is not hope:
for what a man seeth, why doth he yet hope for?
PARAPHRASE. 21 this mortal state) waiteth in hope*, That even they also
shall be delivered from this subjection to corruption', and shall be brought into that glorious freedoin from
death, which is the proper inheritance of the children of 92 God. For we know that mankind, all of them, groan
together, and unto this day are in pain, as a woman in
labour, to be delivered out of the uneasiness of this mor23 tal state. And not only they, but even those, who have
the first fruits of the spirit, and therein the earnest of eternal life, we ourselves groan within ourselves, waiting for the fruit of our adoption, which is, that, as we are by adoption made sons and co-heirs with Jesus
Christ, so we may have bodies like unto his most glori. 24 ous body, spiritual and immortal. But we must wait
NOTES. = 'Amordézila in inzido, ore, " Waiteth in hope;" that the not joining, “ in hope,” to “ waiteth," placing it in the beginning of the 21st verse, as it stands in the greek, but joining it to“ subjected the same," by placiog it at the end of the 20th verse, has mightily obscured the meaning of this passage, which, caking all the words between, “ of God and in hope," for a parenthesis, is as easy and clear as any thing can be, and then the next word ötı will have its proper signification " that," and not " because."
21 v Avsíce rñs coopãs, “ Bondage of corruption," i.e. the fear of death, see ver. 15, and Heb. ii: 15. Corruption signifies “ death," or "destruction," in opposition to "life everlasting. See Gal. vi. 8.
22': How David “groaned" under the vanity and shortness of this life, may be seen, Psal. Ixxxix. 47, 48, which complaint may be met with, in every man's mouth; so that even those, who have not the first fruits of the spirit, whereby they are assured of a future happy life in glory, do also desire to be freed from a subjection to corruption, and have uneasy longings after immortality.
28 - See 2 Cor. 1.2, 5. Eph. i. 13, 14.
TEXT 25 But if we hope for that we see not, then do we with patience
wait for it. 26 Likewise the spirit also helpeth our infirmities : for we know
not what we should pray for, as we ought: but the spirit itself maketh intercession for us, with groanings, which cannot be
uttered. 27 And he that searcheth the hearts knoweth what is the mind of
the spirit, because he niaketh intercession for the saints, accord
ing to the will of God. 28 And we know that all things work together for good, to them
that love God, to them, who are the called according to his
purpose. 29 For whom he did fore-know, he also did predestinate to be con
PARAPHRASE. with patience, for we have hitherto been saved but in hope and expectation : but hope is of things not in present possession, or enjoyment. For what a man hath,
and seeth in his own hands, he no longer hopes for. 23 But if we hope for what is out of sight, and yet to come, 26 then do we with patience wait for it . Such, therefore,
are our groans, which the spirit, in aid to our infirmity, makes use of. For we know not what prayers to make as we ought, but the spirit itself layeth for us our re
quests before God, in groans that cannot be expressed 27 in words. And God, the searcher of hearts, who un
derstandeth this language of the spirit, knoweth what
the spirit would have, because the spirit is wont to make 28 intercession for the saints", acceptably to God. Bear,
therefore, your sufferings with patience and constancy, for we certainly know that all things work together for
good, to those that love God, who are the called, ac29 cording to his purpose of calling the gentiles. In
NOTES. 25 - What he says here of hope, is to show them, that the groaning, in the children of God, before spoken of, was not the groaning of impatience, but such, wherewith the Spirit of God makes intercession for us, better than if we expressed ourselves in words, ver. 19-23.
27 « “ The spirit," promised in the time of the gospel, is called the "e spirit • of supplications." Zech. xii. 10.
28 • Which “ purpose" was declared to Abraham, Gen. xviii. 18, and is Largely insisted on by St. Paul, Eph. ii. 1-11. This, and the remainder of TEXT. formed to the image of his son, that he might be the first-born
among many brethren. 30 Moreover, wliom he did predestinate, them he also called: and
whom he called, them he also justified: and wbom he justified,
them he also glorified. 31 What shall we then say to these things? If God be for us, who
can be against us ? 32 He that spared not his own son, but delivered him up for us all,
how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of God's elect? It is God
that justitieth : 34 Who is he that condemneth? It is Christ that died, yea rather
PARAPHRASE. which purpose the gentiles, whom he fore-knew, as he did the jews', with an intention of his kindness, and of making them his people, he pre-ordained to be conform
able to the image of his son, that he might be the first30 born, the chief amongst many brethrens. Moreover,
whom he did thus pre-ordain to be his people, them he also called, by sending preachers of the gospel to them: and whom he called, if they obeyed the truth", those he also justified, by counting their faith for righteousness:
and whom he justified, them he also glorified, viz. in his 31 purpose. What shall we say, then, to these things ? - If
God be for us, as, by what he has already done for us, 32 it appears he is, who can be against us? He that spared
not his own son, but delivered him up to death for us all,
gentiles as well as jews, how shall he not with him also 33° give us all things? Who shall be the prosecutor of
those, whom God hath chosen? Shall God, who jus34 tifieth them'? Who, as judge, shall condemn them?
NOTES. this chapter, seem said to confirm the gentile converts, in the assurance of the favour and love of God to them, through Christ, though they were not under the law.
29 | See chap. xi. 2, Amos iii. 2. 8 See Eph. i. 3—7.
30 h “Many are called, and few are chosen," says our Saviour, Matt. XX. 16. Many, both jews and gentiles, were called, that did not obey the call. And therefore, ver. 32, it is those, who are chosen who.(he saith) are “justi"fied," i. 6 such as were called, and obeyed, and consequently were chosen.
$S Reading this with an interrogation, makes it needless to add any words TEXT. that is risen again, who is even at the right hand of God, who
also maketh intercession for us. 35 Who shall separate us from the love of Christ? shall tribulation,
or distress, or persecution, or famine, or nakedness, or peril, or
'sword? S6 (As it is written, For thy sake we are killed all the day long;
we are accounted as sheep for the slaughter). 37 Nay in all these things we are more than conquerors, through
him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to
come, 39 Nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our
our justification, and is at the right hand of God, making 35 intercession for us? Who shall separate us from the
love of Christ? Shall tribulation, or distress, or perse
cution, or famine, or nakedness, or peril, or sword? 36 For this is our lot, as it is written, For thy sake we are
killed all the day long, we are accounted as sheep for 37 the slaughter. Nay, in all these things, we are already
more than conquerors, by the grace and assistance of 38 him that loved us. For I am stedfastly persuaded, that
neither the terrours of death, nor the allurements of life,
nor angels, nor the princes and powers of this world; 39 nor things present; nor any thing future; Nor the
height of prosperity; nor the depth of misery; nor any thing else whatsoever; shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
NOTE. to the text, to make out the sense, and is more conformable to the scheme of his argumentation here, as appears by ver. 35, where the interrogation cannot be avoided ; and is, as it were, an appeal to them themselves to be judges, whether any of those things he mentions to them (reckoning up these, which had most power to hurt them) could give them just cause of apprehension : “ Who shall &c accuse you? Shall God who justifies you? Who shall condemn you? Christ “ that died for you?" What can be more absurd, than such an imagination ?