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The whole creation groans

ROMANS.

and travails together in pain.

A. M. cir.4062. the glorious liberty of the children of which have the first fruits of the A. M.cir.4062.

A. D. cir. 58.

An. Olymp cir. CCIX. 2. A.U.C.cir.811.

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God.

22 For, we know that the whole creation groaneth and travaileth in pain together until now.

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A. D. cir.58. An. Olymp. cir. CCIX. 2.

we ourselves groan within ourselves, waiting for the A.U.C.cir.811. adoption, to wit, the redemption of our body.

24 For we are saved by hope: but hope

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verse should be thus connected; in hope THAT (071) the creature itself also shall be delivered. The word sex denotes, very frequently, sinful corruption. So 2 Pet. i. 4. Corruption through lust, ca ev emboμig. 2 Cor. xi. 3. lest your minds should be corrupted. 1 Cor. xv. 33. Evil communication corrupts good manners. The sense, therefore, of the apostle in this place, seems to be; the Gentile world shall, in time, be delivered from the bondage of their sinful corruption; i. e. the bondage of their lusts and vile affections; and be brought into such a noble liberty as the sons of God enjoy. Verse 22. The whole creation groaneth and travaileth] If it be enquired how the Gentile world groaned and travailed in pain; let them who explain this of the fabric of the material world, tell us how that groans and travails? They must needs own it to be a borrowed and allusive phrase: but, in the sense above given, the very literal construction may be admitted.

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into the glorious liberty of the sons of God; and they look forward with joyous expectation, waiting for the general resurrection, when their bodies also shall be redeemed from corruption, and the whole man, body and soul be adopted into the family of Heaven ABOVE; as their souls had been previously adopted into the family of faith BELOW. And although it may be said that the redemption provided by the gospel, caunot be an object of hope to those who have never heard of it; yet, as every man has hope, and this hope is inspired by God for this very purpose, that it may be the means of supporting them in the ills of life; and God, in inspiring it, had respect to the glorious state of Christianity; therefore, it is this state, in effect, that the whole creation are longing for. So Jesus Christ is said, by the prophet Haggai, ii. 7. to be the desire of all nations; and yet not one of the nations of the earth had, at that time, heard of him. And thus, as Dr. Whitby has very properly remarked, "desire and expec tation are ascribed to creatures, in reference to things they want, and which tend to their advantage; notwithstanding they explicitly know nothing of them."

Verse 24. For we are saved by hope] We are supported, and are comfortable in the expectation we have of receiving, from the hand of our God all the good we need, in the troubles and adversities of this life; and in having our bodies raised from corruption and death, at the general resurrection.

Hope that is seen, is not hope.] As hope signifies the expectation of future good; so, it necessarily supposes that the

Verse 23. And not only they, but ourselves also] Neither the Gentiles only, but we Jews also, (however we belong to a nation envious of the heathen,) to whom God hath granted the first fruits of the Spirit; we sigh among ourselves for their sakes, waiting for the adoption; that is, the redemption of our mystical body, whereof the Gentiles make a very great part. Lightfoot's works, vol. ii. pag. 359 and 707. The scope and design of Saint Paul in these verses, may be thus summed up :-The apostle shews, that the whole creation is in a suffering state, into which it has been brought by the disobedience of one man, Adam; therefore, it was made subject to vanity; pain, sickness, and death; not will-object of it is not seen, i.e. not enjoyed; for to see, in scripingly, for mankind had no part in that transgression, which "brought death into the world, and all our woe ;" but God subjected the whole, purposing to afford them a deliverance, and infusing into every heart a hope that a more auspicious æra should take place; and it is through the influence of this hope, which every man possesses, that the present ills are so patiently borne, because all are expecting better days. The great deliverer is the Messiah, and the gospel days the auspicious æra which God intended to bring forward. They who believe in Christ, with a heart unto righteousness, are freed from the bondage of their sinful corruption, and brought

ture language, sometimes signifies to enjoy, as in Job vii. 7. Mine eyes shall no more SEE, (margin,) ENJOY good. Jobix. 25, My days flee away, and SEE no good; i. e. enjoy no pros perity. Psal. 1. 23, I will SHEW the salvation of God: I will give that man to enjoy my salvation who walks uprightly. Matt. v. 8, Blessed are the pure in heart, for they shall SEE God: that is, they shall enjoy his favour and blessing. See also, John iii. 36. Heb. xii. 14. and 1 John iii. 2. The hope that is scen, that is enjoyed, is no longer hope; it is fruition: and a man cannot hope for that which he has ia his possession.

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Verse 25. But if we hope for that we see not] If we have a well-grounded expectation of our resurrection, and final glorification, knowing that such things are necessarily future, and must, for a certain time, be delayed; then do we patiently wait for them, continue patiently to endure the common ills of life, and whatever tribulations we may be exposed to in consequence of our Christian profession; for we know, FAITHFUL is he who has promised. Hope is a Bort of universal blessing; and one of the greatest which God has granted to man. To mankind, in general, life would be intolerable without it: and it is as necessary as faith is, even to the followers of God.

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such assistance as is afforded by any two persons to each other, who mutually bear the same load; or carry it between them. He who prays, receives help from the Spirit of God; but he who prays not, receives no such help. Whatever our strength may be, we must put it forth, even while most implicitly depending on the strength of God himself.

For, we know not what we should pray for as we ought】 And should therefore be liable to endless mistakes in our prayers, if suitable desires were not excited by the Holy Spirit; and power received, to bring these desires, by prayer, before the throne of grace.

But the Spirit itself] AUTO TO TVEUμa, the same Spirit, viz. the Spirit that witnesses of our adoption and sonship, ver. 15, 16. makes intercession for us; surely if the apostle had designed to teach us, that he meant our own sense and

The ancients have a very instructive and elegant fable concerning it."Prometheus having made a human body, went up to heaven, and stole some celestial fire to animate it: Jupiter, incensed at the theft, sent down Pandora, with a box full of diseases and plagues of every kind, as an en-understanding by the Spirit, he never could have spoken in snaring present to Prometheus; but he refused to accept it. Epimetheus took and opened it, and instantly all those diseases, &c. by which mankind have been made miserable, flew out, and spread themselves over the whole earth; and only HOPE remained at the bottom of the box." This fable explains itself, as to its main design. Men find life, with its various and unavoidable ills, only supportable by the hope they have of not only getting safely through them, but of enjoying a state of blessedness in the end. Hope is still at the bottom; and therefore man is encouraged to bear up in all the pressures of life. Take away hope, and then black despair, and indescribable wretchedness, would be the instant result. Hope stands justly among the highest mercies

of God.

Verse 26. The Spirit also helpeth our infirmities] The same Spirit, To TVεa, mentioned before, as bearing witness with ours, that we are the children of God; and consequently, it is not a disposition, or frame of mind, for the disposition of our mind surely cannot help the infirmities of our minds.

The word συναντιλαμβάνεται is very inadequately expressed by helpeth. It is compounded of ruy together, avri against, and zubaroμai, to support, or help; and signifies

a manner in which plain common sense was never likely to comprehend his meaning. Besides, how can it be said that our own spirit, our filial disposition, bears witness with our owen spirit; that our own spirit helps the infirmities of our own spirit; that our own spirit teaches our own spirit that of which it is ignorant; and that our own spirit maketh intercession for our own spirit, with groanings unutterable? This would have been both incongruous and absurd. We must therefore understand these places of that help and influence which the followers of God receive from the Holy Ghost; and consequently, of the fulfilment of the various promises, relative to this point which our Lord made to his disciples, particularly in John, xiv. 16, 17. and 26. xv. 26, 27. xvi. 7. and particularly ver. 13 and 14. Howbeit, when he, the Spirit of truth is come, he will guide you into all truth; and he will shew you things to come. He shall glorify me; for he shall receive of mine, and shall show it unto you.

Verse 27. He maketh intercession for the saints] The word Evryxxv, signifies to apply onesself to a person in behalf of another: to intercede, or negotiate for. Our Lord makes intercession for us, by negotiating and managing as our friend and agent, all the affairs pertaining to our sal、

All things work together

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A. D. cir. 58. cir. CCIX. 2.

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A.M.cir.4062.

28 And we know that all things the called according to his pur

An. Olymp, work together for good to them pose.
A.U.C.cir.811. that love God; to them who are

a

An. Olymp. cir. CCIX. 2.

29 For whom he did foreknow, A.U.C.cir.811.

a Ch. 9. 11, 23, 24. 2 Tim. 1. 9.- See Exod. 33. 12, 17. Ps. 1. 6.

Jer. 1. 5. Matt. 7. 23. ch. 11. 2. 2 Tim. 2. 19. 1 Pet. 1. 2.

vation. And the Spirit of God makes intercession for the saints; not by supplication to God on their behalf, but by directing and qualifying their supplications in a proper manner, by his agency and influence upon their hearts; which, according to the gospel scheme, is the peculiar work and of fice of the Holy Spirit. See Taylor.

blasphemous nonsense. A man who now loves God, is not now sinning against God; and the promise belongs only to the present time: and as love is the true incentive to obedience, the man who is entitled to the promise, can never, while thus entitled, (loving God,) be found in the commission of sin. But though this be a good general sense for

According to the will of God.] Kara ev According those words, yet the all things mentioned here by the apostle,

to the mind, intention, or design of God. And thus the prayers which we offer up, and the desires which subsist in the unutterable groanings, are all such as are pleasing in the sight of God. So that God, whose is the Spirit, and who is acquainted with the mind of the Spirit, knows what he means when he leads the saints to express themselves in words, desires, groans, sighs or tears; in each, God reads the language of the Holy Ghost; and prepares the answer according to the request.

From all this we learn, that a fluency in prayer is not essential to praying: a man may pray most powerfully in the estimation of God, who is not able to utter even one word. The unutterable groan is big with meaning, and God understands it, because it contains the language of his own Spirit. Some desires are too mighty to be expressed; there is no language expressive enough to give them proper form, and distinct vocal sound. Such desires shew that they came from God; and as they came from him, so they express what God is disposed to do; and what he has purposed to do. This is a matter of great encouragement to all those, who are agonizing to enter in at the strait gate. Verse 28. And we know that all things work together for good to them that love God] To understand this verse aright, let us observe-1. That the persons in whose behalf all things work for good, are they who love God; and consequently, who live in the spirit of obedience.-2. It is not said that all things shall work for good; but that cuveya they work now in the behalf of him who loveth now, ayanwσi; for both verbs are in the present tense.-3. All these things work together; while they are working, God's providence is working, his Spirit is working, and they are working TOGETHER with him. And whatever troubles, or afflictions, or persecutions may arise, God presses them into their service; and they make a part of the general working, and are caused to contribute to the general good of this person who now loves God, and who is working by faith and love under the influence and operation of the Holy Ghost. They who say sin works for good to them that love God, speak

seem more particularly to mean those things mentioned in the 28th, 29th, and 30th verses.

To them who are the called according to his purpose.] Dr. Taylor translates rois Aros, the invited; and observes, that it is a metaphor taken from inviting guests, or making them welcome to a feast. As if he had said, certainly all things work together for their good; for this reason, because they are called, invited, or made welcome to the blessings of the covenant, (which is ratified in eating of the covenant sacrifice,) according to God's original purpose first declared to Abraham, Gen. xvii. 4. Thou shalt be a father of many nations--and all the nations of the earth shall be blessed in him, xviii. 18. Thus this clause is to be understood; and thus it is an argument to prove, that all things, how afflictive soever, shall work for our good, while we continue to love Ged. Our being called or invited, according to God's purpose, proves that all things work for our good, on the supposition that we love God, and not otherwise. For our loving God, or making a due improvement of our calling, is evidently inserted by the apostle to make good his argument. He does not pretend to prove that all things shall concur to the everlasting happiness of all that are called; but only to those of the called, who love God. Our calling, thus qualified, is the ground of his argument, which he prosecutes and completes in the two next verses. Our calling he takes for granted, as a thing evident and unquestionable among all Christians. But you will say, how is it evident and unquestionable that we are called? I answer, from our being in the visible church, and professing the faith of the gospel. For always, in the apostolic writings, all that are in the visible church, and profess the faith of the gospel, are numbered among the called or invited: i. e. among the persons who are invited to feast on the covenant sacrifice; and who thus, in reference to themselves, confirm and ratify the covenant. As for what is termed effectual calling, as distinguished from the general invitations of the gospel, it is a distinction which divines have invented without any warrant from the Sacred Writings. Our calling, therefore, is considered by the apostle,

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in the nature of a self-evident proposition, which nobody doubts or denies; or which, indeed, no Christian ought to doubt, or can call in question. Taylor's Notes.

a ch. 1. 6. & 9. 24. Eph. 4. 4. Hebr. 9. 15. 1 Pet. 2. 9.

wrote, might see that the Gentiles, being now called into the church of God, was not an accidental thing, but a matter which God had determined when he conceived the gospel scheme. Thus our calling is connected with God's foreknowledge.-2. It stands also in connection with our being conformed to the image of his Son; for we are invited by the gospel to the obtaining of the glory of our Lord Jesus Christ, 2 Thess. ii. 14. And therefore, supposing what the apostle supposes, that we love God, it is certain from our being called, that we shall be glorified with the sons of God; and so our calling proves the point, that all things should work together for our good, in our present state; because it proves that we are intended for eternal glory, as he shews in the next verse. For we must understand his fore-knowing, predestinating, calling, and justifying, in relation to his glorifying: and that none are finally glorified, but those, who, according to his purpose, are conformed to the image of his Sɔn.” Taylor.

Verse 29. For whom he did foreknow, &c.] "In this, and the following verse, the apostle shews how our calling is an argument that all things work together to advance our eternal happiness; by shewing the several steps which the wisdom and goodness of God have settled, in order to complete our sal. vation. In order to this, he first gives us, in this verse, the foundation and finishing; or the beginning and end of the scheme of our redemption: For whom God did foreknow, he also did predestinate to be conformed to the image of his Son. To foreknow, here, signifies to design before, or at the first forming of the scheme: to bestow the favour and privilege of being God's people upon any set of men, as Rom. xi. 2. This is the foundation, or first step of our salvation; namely, the purpose and grace of God, which was given us in Christ Jesus, before the world began, 2 Tim. i. 9. Then, he knew or favoured us, for in this sense the word to know, is taken in a great variety of places, both in the Old and New Testaments. And as he knew the GENTILES then, when the scheme was laid, and before any part of it was executed; consequently, in reference to the execution of this scheme, he foreknew us. This is the first step of our salvation; and the end or finishing of it, is our conformity to the Son of God in eternal glory, ver. 17. which includes and supposes our moral conformity to him. When God knew us at the forming of the gospel scheme, or when he intended to bestow on us the privilege of being his people; he then destinated, or designed us to be conformed to the image of his Son and as he destinated or determined us then to this very high honour and happiness; he pre-destinated, fore-ordained, or pre-determined us to it. Thus we are to understand the foundation and finishing of the scheme of our salvation. The foundation is the fore-knowledge, or gracious purpose of God; the finishing is our being joint heirs with Christ. Now our calling, or invitation, (see on ver. 28.) stands in connection with both these-1. It stands in connection with God's fore-Gentiles with the highest privileges; and he has already knowledge; and so it is a true and valid calling for we are called, invited, or chosen according to the fore-knowledge of God the Father, who may bestow his blessings upon any people, as may seem good in his sight, 1 Pet. i. 2. Consequently, we have a good title to the blessings of the gospel to which we are called or invited. And this was to be proved, that the Jew to whom the apostle particularly

The first-born among many brethren.] That he might be the chief, or head of all the redeemed for His human nature is the firstfruits of the resurrection from the dead; and He is the first human being, that, after having passed through death, was raised to eternal glory. See Dr. Taylor. !!

Verse 30. Whom he did predestinate, &c.] The Gentiles, whom He determined to call into his church with the Jewish people; He called, He invited by the preaching of the gospel, to believe on his Son Jesus Christ. It is worthy of note, that all that is spoken here, refers to what had already taken place; for the calling, justifying, and glorifying, are here represented as having already taken place, as well as the fore-knowing and the predestinating. It is therefore reasonable to suppose, that the apostle refers to what God had already done among the Jews and Gentiles: though he may also speak of the things that were not, as though they were. He also justified] Pardoned the sins of all those who, with hearty repentance, and true faith, turned unto him. He also glorified.] He has honoured and dignified the

taken many of them to the kingdom of glory; and many more are on their way thither; and all who love him, and continue faithful unto death, shall inherit that glory eterually. Hence it is added, them he also glorified; for all the honours which he confers on them have respect to, and are intended to promote their endless felicity: and though the terms are here used in a more general sense, yet if we take

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An. Olymp, fied: and whom he justified, them he A.U.C.cir.811. also 'glorified.

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freely give us all other blessings.

If God be for us, who can be A.M.cir.4062.

If God be for us,

against us?

d

A. D. cir. 58. An.Olymp. cir. CCIX.2.

32 He that spared not his own A.U.C.cir.811. 31 What shall we then say to these things? Son, but delivered him up for us all, how shall

a 1 Cor. 6. 11.- John 17. 22. Eph. 2. 6.

e Numb. 14. 9. Ps. 118. 6.4 ch. 5. 6, 10. ch. 4. 25.

them more restrictedly, we must consider that, in the work of justification, sanctification is implied; justification being the foundation and beginning of that work. From all this we learn, that none will be glorified who have not been sanctified and justified: that the justified are those who have been called or invited by the gospel of Christ. That those who have had this calling, are they to whom God determined to grant this privilege: they did not choose this salvation first; but God sent it to them, when they knew him not: and therefore the salvation of the Gentile world, as well as that of the Jews, comes through the gratuitous mercy of God himself, was the result of infinite designs; and stands on the same ground as the calling, &e. of the Jewish people. The word Asa, which we render glory, and doğalw, to glorify, both mean to render illustrious, eminent, &c. &c. in various parts of the New Testament; and in this sense the verb is used, John xi. 4. xii. 23, 28. xiii. 31, 32. xiv. 13. xv. 8. xxi. 19. Acts iii. 13. and in Rom. xi. 13. in none of which places eternal beatification can be intended. Here it seems to mean, that those whom God had called into a state of justification, he had rendered illustrious by innumerable gifts, graces and privileges; in the same manner as he had done to the Israelites of old.

tion, vocation, or any other instance of God's favour. Sce the observations at the end of this chapter.

Verse 31. What shall we then say to these things?] What conclusion should we draw from the above premises? From all that was already laid down in the preceding chapters, but especially in the preceding verses, from ver. 28-30. inclusive. As if he had said-What comfort may we derive from these doctrines? God has called us all to holiness; and to love to him, which is the principle of holiness. We are persecuted and despised, it is true, and we may be more so; but, as God has called us to love him, and all things work together for good to them that love him: and as his covenant with Abraham, while he was in his Gentile state, shews his gracious purpose towards us Gentiles, whom he has foreknown, who have been objects of his gracious fore-knowledge, as well as the Jews; and who have now the fullest proof that we were so, by his sending us the gospel; and shewing us in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favoured, as he has predestinated, from the beginning determined, that we should be conformed to the image of his Son, who is to be the first-born among many brethren, the head and chief of all converted Jews and Gentiles; and, in order to our final salvation, has called, invited us to believe on the Lord Jesus Christ; has justified those who do believe, and has glorified, highly honoured, and adorned them with innumerable gifts and graces; and if they continue to possess that faith which worketh by love, will bring them, both body and soul, to his eternal glory; their bodies being made like unto his glorious body. Seeing, therefore, all these things are so, what comfort in our tribulations shall we derive from them?-Why this: If God be for us, who can be against us? He, who is infinitely wise, has undertaken to direct us: He who is infinitely powerful, has undertaken to protect us: He who is infinitely good, has undertaken to save us. What cunning, strength, or malice, can prevail against his wisdom, power, and goodness? None! Therefore, we are safe who love God: and not only shall sustain no essential damage by the persecutions of ungodly men; but even these things work together for our good.

The whole of the preceding discourse will shew that every thing here is conditional, as far as it relates to the ultimate salvation of any person professing the gospel of Christ; for the promises are made to character; and not to persons, as some have most injudiciously affirmed. The apostle insists upon a character, all along from the beginning of the chapter: ver. 1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Ver. 13, If ye live after the flesh, ye shall die, &c. The absolute necessity of holiness to salvation, is the very subject of his discourse; this necessity he positively affirms, and establishes by the most solid arguments. At the very entrance of his argument here, he takes care to settle the connection between our calling, and our love and obedience to God, on purpose to prevent that mistake into which so many have fallen, through their great inattention to the scope of his reasoning. Ver. 28. All things shall work together for good-To whom? To THEM that LOVE GOD: to them that Verse 32. He that spared not his own Son] And can are the called according to his purpose. To them that love God, we, his sincere followers, doubt of the safety of our state, or because they are called according to his purpose; for those the certainty of his protection? No-for if he loved us, Genonly who love God, can reap any benefit by this predestina- | tiles and Jews, so intensely, as to deliver up to death his

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