Հռոմէացիներ / Romans - 8 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Полученная верующими благодать делает их способными вести праведную жизнь, так как через нее (благодать) они получают духа Божия, как новое деятельное начало праведности (1-11). Живущие в Духе имеют твердую уверенность в спасении, так как сообщенный нам Дух проявляется, как Дух усыновления Богу, и носит в себе, как такой, надежду на будущее величие (12-13). Эта надежда имеет свое субъективное основание в стремлении нашего сердца к получению окончательного спасения, - стремлении, которое усиливается воздыханиями твари - около нас и воздыханиями Духа - в нас (19-27). Объективное основание этой надежды - в любви Божией, которая не может оставить незаконченным свое дело по отношению к нам. При мысли об этой любви наша надежда принимает характер полной уверенности (28-39).

1-11: Апостол с достаточною ясностью изобразил состояние не возрожденного человека, жившего под законом. Ничего, кроме осуждения от Бога, не могли доставить ему все попытки к самооправданию. Теперь в христианстве состояние человека совсем другое. Закон греха и смерти более не тяготеет над ним. Бог, пославши Сына Своего для спасения людей, осудил грех и оправдал людей, которые живут не по плоти, а по духу. Люди должны теперь уже не поддаваться этому прежнему своему властителю - плоти. Пусть в них пребывает Дух Божий или Дух Христов, и этот Дух со временем избавит их и от телесной смерти, как Он избавил их от духовной.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this chapter applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. "Comfort ye, comfort ye my people," so runs our commission, Isa. xl. 1. It is the will of God that his people should be a comforted people. And we have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the people of God have, accordingly, found this chapter a well-spring of comfort to their souls, living and dying, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are three things in this chapter: I. The particular instances of Christians' privileges, ver. 1-28. II. The ground thereof laid in predestination, ver. 29, 30. III. The apostle's triumph herein, in the name of all the saints, ver. 31 to the end.
Adam Clarke: Commentary on the Bible - 1831
The happy state of those who believe in Christ, and walk under the influence of his Spirit, Rom 8:1, Rom 8:2. The design of God in sending his Son into the world was to redeem men from sin, Rom 8:3, Rom 8:4. The miserable state of the carnally minded, Rom 8:6-8. How Christ lives and works in his followers; their blessedness here, and their happiness hereafter, Rom 8:9-17. Sufferings are the common lot of all men; and from which Gentiles and Jews have the hope of being finally delivered, Rom 8:18-23. The use and importance of hope, Rom 8:24, Rom 8:25. The Spirit makes intercession for the followers of Christ, Rom 8:26, Rom 8:27. All things work together for good to them that love God, and who act according to his gracious purpose in calling them, Rom 8:28. The means used to bring men to eternal glory, Rom 8:29, Rom 8:30. The great blessedness, confidence, and security of all genuine Christians, whom, while they hold fast faith and a good conscience, nothing can separate from the love of God, Rom 8:31-39.
Albert Barnes: Notes on the Bible - 1834
8:0: This chapter is one of the most interesting and precious portions of the Sacred Scriptures. Some parts of it are attended with great difficulties; but its main scope and design is apparent to all. It is a continuation of the subject discussed in the pRev_ious chapter, and is intended mainly to show that the gospel could effect what the Law was incapable of doing. In that chapter the apostle had shown that the Law was incapable of producing sanctification or peace of mind. He had traced its influence on the mind in different conditions, and shown that equally before regeneration and afterward, it was incapable of producing peace and holiness. Such was man, such were his propensities, that the application of law only tended to excite, to irritate, to produce conflict. The conscience, indeed, testified to the Law that it was good; but still it had shown that it was not adapted to produce holiness of heart and peace, but agitation, conflict, and a state of excited sin. In opposition to this, he proceeds to show in this chapter the power of the gospel to produce what the Law could not. In doing this, he illustrates the subject by several considerations.
(1) the gospel does what the Law could not do in giving life, and delivering from condemnation, Rom 8:1-13.
(2) it produces a spirit of adoption, and all the blessings which result from the filial confidence with which we can address God as our Father, in opposition to the Law which produced only terror and alarm, Rom 8:14-17.
(3) it sustains the soul amidst its captivity to sin, and its trials, with the hope of a future deliverance - a complete and final redemption, of the body from all the evils of this life, Rom 8:18-25.
(4) it furnishes the aid of the Holy Spirit to sustain us in our trials and infirmities, Rom 8:26-27.
(5) it gives the assurance that all things shall work together for good, since all things are connected with the purpose of God, and all that can occur to a Christian comes in as a part of the plan of him who has resolved to save him, Rom 8:28-30.
(6) it ministers consolation from the fact that everything that can affect the happiness of man is on the side of the Christian, and will cooperate in his favor; as, e. g.,
(a) God, in giving his Son, and in justifying the believer, Rom 8:31-33.
(b) Christ, in dying, and rising, and interceding for Christians, Rom 8:34.
(c) The love of a Christian to the Saviour is in itself so strong, that nothing can separate him from it, Rom 8:35-39.
By all these considerations the superiority of the gospel to the Law is shown, and assurance is given to the believer of his final salvation. By this interesting and conclusive train of reasoning, the apostle is prepared for the triumphant language of exultation with which he closes this most precious portion of the Word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 8:1, They that are in Christ, are free from condemnation; Rom 8:5, What harm comes of the flesh; Rom 8:13, and what good of the Spirit; Rom 8:19, The glorious deliverance all things long for, Rom 8:29. was beforehand decreed from God; Rom 8:38, Nothing can sever us from his love.
John Gill
INTRODUCTION TO ROMANS 8
As the former chapter shows that sanctified ones are not free from the being of sin in them, which is a ground of general complaint and uneasiness; this chapter shows, that justified ones are freed from the guilt of sin, and secure from punishment for it; and have the utmost reason to rejoice and be glad, and even to triumph in a plerophory and full assurance of faith, on account of the various privileges they enjoy, through the grace of the Father, of the Son, and of the Spirit; and which are distinctly, largely, and severally mentioned: it begins, Rom 8:1, with taking notice of a particular privilege saints have in Christ, and, by virtue of union to him, security from all condemnation; and which is inferred from their sure and certain deliverance from sin by Christ, Rom 8:25, the persons sharing in this privilege are described by their being in Christ, and by their walking after the Spirit of Christ, in consequence of it: a reason confirming this privilege is given, Rom 8:2, taken either from the Gospel, declaring the saints' freedom from the law; or from the power and efficacy of the Spirit, delivering them from the tyranny and dominion of sin; or rather from the holiness of Christ's human nature, as a branch of their justification: this privilege is made more fully to appear, and the saints' interest in it by the mission of Christ, to bring in everlasting righteousness for them, which is the foundation of it, Rom 8:3, the occasion of which was the weakness of the law, or rather the impotency of man, through the corruption of nature, to fulfil the law: the sender, or the efficient cause of this mission, is God the Father; the person sent, his own Son; the manner in which he was sent, in human nature, which had the appearance of being sinful; what God did in it, he condemned sin in it; which is a reason, why there is no condemnation to them, that are in him; and the end of all this, Rom 8:4, was, that the law of righteousness might be perfectly fulfilled by Christ for them, or by them in him; who are described in part, as in Rom 8:1, upon the repetition of which part of the description, the apostle proceeds to show the difference between unregenerate and regenerate persons, Rom 8:5, partly by their characters; the one being carnal, or after the flesh, the other being spiritual, or after the Spirit; and by their different affections, the one minding the things of the flesh, the other the things of the Spirit; the different issue and effect of which, namely, a carnal and a spiritual mind are observed, Rom 8:6, death following upon the one, life and peace upon the other; the reasons of which, with respect to the former, are given, Rom 8:7, taken from the enmity of the carnal mind to God, and the non-subjection of it to the law of God, and the impossibility of its being subject to it; and therefore nothing but death can be expected; from whence this conclusion is made, Rom 8:8, that unregenerate men are not in a state, nor in a capacity to please God, or do what is acceptable to him, the above being the disposition and temper of their minds: and then in Rom 8:9, the apostle returns to the argument from whence be had digressed, and suggests, that though he had said the above things of unregenerate men, he had other thoughts of those to whom he writes; they were not in the flesh, nor minded the things of the flesh, and so were not liable to condemnation and death; and which he proves by the inhabitation of the Spirit of God in them; for such who have him not, have no proof nor evidence of their being Christ's, and so consequently have no proof of their security from condemnation; and partly by Christ's being in them, and which is the evidence of their being in Christ, and so of the above privilege, Rom 8:10, the consequence of which is, that though by reason of sin the body is mortal, and does die, yet the soul lives not only naturally, but spiritually, by faith in Christ now, and in glory hereafter, by virtue of Christ's righteousness imputed to it, and so is free from condemnation and death; besides, by virtue of the Spirit's dwelling in them, their mortal bodies will be quickened in the general resurrection, Rom 8:11, and from all these blessings of divine goodness, both in soul and body, the apostle infers, that the saints are under obligation, not to live in a carnal, but in a spiritual manner, Rom 8:12, and to which he exhorts, Rom 8:13, and presses by motives, taken from the different consequences of those things; death following by living after the flesh, and life through the mortification of sin, by the Spirit of God: and whereas the walking after the Spirit, by which he had described those that are safe from condemnation, is owing to their being led by him; and their being led by him, being an evidence of their divine sonship, Rom 8:14, from hence he passes to consider the privilege of adoption: and that these saints were interested in this privilege, he proves Rom 8:15, partly by their not having the spirit of bondage which belongs to servants; and partly by their having the spirit of adoption, who had made known this grace unto them, and their interest in it: and that they had received him as a spirit of adoption, was evident by their calling God their Father under his influence; and also by the witness he bore to their spirits, that they were the children of God, Rom 8:16, of which they were conscious: and from this privilege of adoption, the apostle concludes heirship, Rom 8:17, and which is of such a nature, that there is none like it; both with respect to the subject of it, God himself; with respect to him with whom they are heirs, Christ Jesus; and the way in which they come to share the glorious inheritance with him, is through suffering with him, and for him; and this they need not grudge to do, since there is no comparison between their sufferings, and the glory they shall enjoy, Rom 8:18, which both Jews and Gentiles were in the expectation of; the latter of which are described in Rom 8:19, by their name, the creature, the whole creation; and by their present condition, the Gospel being come among them to the conversion of many, which raised an expectation of many sons and daughters being born to God among them, Rom 8:19, and by their former state and condition, Rom 8:20, which is mentioned, to illustrate the grace of God in the present blessing bestowed upon them, in sending the Gospel to them; which state was a subjection to vanity, through the god of this world, who led them captive at his will, Rom 8:21, and then by the deliverance of them, they were in hope and expectation of, from bondage to liberty, Rom 8:21, and this groaning and travailing: in birth in a spiritual sense, for the bringing forth of many sons to God among the Gentiles, the apostle, and other ministers of the word, who had preached the Gospel among them, were witnesses of, Rom 8:22, yea, not only the Gentiles, but the Jews also, who are described as having the first fruits of the Spirit, Rom 8:23, were waiting for the manifestation of the children of God among the Gentiles, with them to complete at last the mystical body, who shall share together the glory before spoken of, which their sonship and heirship entitle them to; and for which there is encouragement to wait with patience and in hope, from the connection of salvation with the grace of hope; and from, the nature of the thing hoped for, which is unseen, but certain, Rom 8:24. From hence the apostle proceeds to consider another privilege which the saints have, who are in the Spirit, and walk after the Spirit, the Spirit helps their infirmities; particularly in prayer, the matter of which, in some cases, they are at a loss about, Rom 8:26, and this he does, by making intercession for them; the manner in which this is done in them, is with unutterable groans; and the rule according to which it is made, is the will of God, the mind of the Spirit being known by the searcher of hearts, Rom 8:27, in a word, such are the privileges of believers in Christ, that every thing in the whole world, in heaven, and in earth, in themselves and others, whether good or bad, prosperous or adverse, work together for their good, so that nothing can go wrong with them in the issue, Rom 8:28, who are described by their love to God, and by their effectual calling, according to his purpose; which being mentioned, leads the apostle to the source and spring of all these and other privileges, the everlasting love of God; signified by his foreknowledge of his people, Rom 8:29, which is the cause of their predestination to a conformity to the image of Christ, the firstborn among many brethren; with which predestination, calling, justification, and glorification, are inseparably connected, Rom 8:30, from all which blessings of grace it may be concluded, that God is on the side of such persons, who are interested in these favours; and nothing is to be feared, but every good thing is to be expected by them, Rom 8:31, which is confirmed by an argument from the greater to the lesser, that if God has given his Son for them, he will freely give all things to them, Rom 8:32, in a view of which, the apostle rises up in a triumph of faith, and challenges all the enemies of the saints, and denies that any charge can be brought against them of any avail, since God is the justifier of them, Rom 8:33, or that they shall ever enter into condemnation, being secured from it by the death of Christ; and which security is yet more strengthened by his resurrection, session at the right hand of God, and intercession for them, Rom 8:34, and then asks, since Christ has shown such love to them, by these instances of it, what can separate from it, Rom 8:35, and enumerates several things which befall the saints in this life, which, however mean and abject they may render them in the esteem of men, do not at all abate the love of Christ to them: that such is their case, that they are exposed to afflictions and sufferings, and even death itself, for the sake of Christ, is proved Rom 8:36, by a testimony out of Ps 44:22, and then an answer is returned to the above question in the negative, that none of the things mentioned could separate them from the love of Christ; so far from it, that by virtue of Christ who had loved them, they were conquerors, and more than conquerors in all these things, and over all their enemies, Rom 8:37, and the chapter is concluded in Rom 8:38, with the full and firm persuasion of the apostle, that nothing in the whole universe, in the whole compass of created beings, be they what they will, good or bad, or which are or shall be, an enumeration of many of which is made, should ever separate him, or any of the people of God from his love, which is in Christ Jesus: so that upon the whole, notwithstanding indwelling sin, notwithstanding the various afflictions which attend them in this world, yet in consideration of the many privileges they enjoy, and the glory they are heirs of, they have great reason to rejoice, and look upon themselves to be in the most safe and happy condition.
8:18:1: Թէ ա՛յդպէս իցէ, ո՛չինչ դատապարտութիւն է ա՛յնոցիկ որ ՚ի Քրիստոս Յիսուս, որ ո՛չ գնան ըստ մարմնոյ[3425]։ [3425] Ոմանք. Եթէ այսպէս իցէ... որ ՚ի Յիսուս Քրիստոս։ ՚Ի բազումս պակասի. ՚Ի Քրիստոս Յիսուս, որ ոչ գնան ըստ մարմնոյ։ Ուր ոմանք. Որք ոչ մարմնով գնան։ Իսկ Ոսկան. որք ոչ ըստ մարմնոյ վարին։
1 Եթէ այդպէս է, այլեւս ոչ մի դատապարտութիւն չկայ նրանց համար, որոնք Քրիստոս Յիսուսի մէջ են.
8 Իսկ արդ դատապարտութիւն չկայ Քրիստոս Յիսուսով եղողներուն, որոնք մարմնաւոր կերպով չեն վարուիր*։
Թէ այդպէս իցէ, ոչինչ դատապարտութիւն է այնոցիկ որ ի Քրիստոս [14]Յիսուս:

8:1: Թէ ա՛յդպէս իցէ, ո՛չինչ դատապարտութիւն է ա՛յնոցիկ որ ՚ի Քրիստոս Յիսուս, որ ո՛չ գնան ըստ մարմնոյ[3425]։
[3425] Ոմանք. Եթէ այսպէս իցէ... որ ՚ի Յիսուս Քրիստոս։ ՚Ի բազումս պակասի. ՚Ի Քրիստոս Յիսուս, որ ոչ գնան ըստ մարմնոյ։ Ուր ոմանք. Որք ոչ մարմնով գնան։ Իսկ Ոսկան. որք ոչ ըստ մարմնոյ վարին։
1 Եթէ այդպէս է, այլեւս ոչ մի դատապարտութիւն չկայ նրանց համար, որոնք Քրիստոս Յիսուսի մէջ են.
8 Իսկ արդ դատապարտութիւն չկայ Քրիստոս Յիսուսով եղողներուն, որոնք մարմնաւոր կերպով չեն վարուիր*։
zohrab-1805▾ eastern-1994▾ western am▾
8:11: Итак нет ныне никакого осуждения тем, которые во Христе Иисусе живут не по плоти, но по духу,
8:1  οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν χριστῶ ἰησοῦ·
8:1. Οὐδὲν (Not-moreover-one) ἄρα (thus) νῦν (now) κατάκριμα (a-separating-down-to) τοῖς (unto-the-ones) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ: (unto-an-Iesous)
8:1. nihil ergo nunc damnationis est his qui sunt in Christo Iesu qui non secundum carnem ambulantThere is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
1. There is therefore now no condemnation to them that are in Christ Jesus.
8:1. Therefore, there is now no condemnation for those who are in Christ Jesus, who are not walking according to the flesh.
8:1. [There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit:

1: Итак нет ныне никакого осуждения тем, которые во Христе Иисусе живут не по плоти, но по духу,
8:1  οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν χριστῶ ἰησοῦ·
8:1. nihil ergo nunc damnationis est his qui sunt in Christo Iesu qui non secundum carnem ambulant
There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
8:1. Therefore, there is now no condemnation for those who are in Christ Jesus, who are not walking according to the flesh.
8:1. [There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Итак - это выражение указывает на то, что Апостол здесь делает вывод из сказанного в VI и VII главах. - Ныне, т. е. после того, как мы уверовали во Христа. - Никакого осуждения - т. е. приговора, присуждавшего к смерти (7:24). - Не по плоти, но по духу. Это выражение разъясняет собою предшествующие слова: во Христе Иисусе. Впрочем, древнейшие кодексы этого выражения не имеют, и в новейших изданиях оно поэтому опускается, так что первый стих кончается так: "для тех, кто находится во Христе Иисусе".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Privileges.A. D. 58.
1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

I. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, v. 1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter--sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Matt. xvii. 5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with?

II. This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character.

1. How we come by these privileges--the privilege of justification, that there is no condemnation to us--the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about?

(1.) The law could not do it, v. 3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb. x. 4.

(2.) The law of the Spirit of life in Christ Jesus does it, v. 2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin--from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks v. 3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb. x. 1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition:--God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, &c., v. 4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin,--here the best Greek copies place the comma. God sent him, en homoiomati sarkos hamartias, kai peri hamartias--in the likeness of sinful flesh, and as a sacrifice for sin. The LXX. call a sacrifice for sin no more than peri hamartias--for sin; so Christ was a sacrifice; he was sent to be so, Heb. ix. 26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. It was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (2 Cor. v. 21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (v. 4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, ch. xiii. 10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege--they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now,

2. Observe how we may answer to this character, v. 5, &c.

(1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Prov. xxiii. 7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tes sarkos--they savour the things of the flesh; so the word is rendered, Matt. xvi. 23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, v. 6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (1 Tim. v. 6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronema tou pneumatos--a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (v. 7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (v. 8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Prov. xv. 8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character,

(2.) By enquiring whether we have the Spirit of God and Christ, or not (v. 9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (1 John iv. 16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited--are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow.
Adam Clarke: Commentary on the Bible - 1831
8:1: There is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker.
Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy.
Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering influence of the sin of his nature, is sanctified. He is first freely justified; he feels no condemnation; he is fully sanctified; he walks not after the Flesh, but after the Spirit.
This last clause is wanting in the principal MSS., versions, and fathers. Griesbach has excluded it from the text; and Dr. White says, Certissime delenda; it should most undoubtedly be expunged. Without it, the passage reads thus: There is, therefore, no condemnation to them that are in Christ Jesus; for the law of the Spirit of life, etc. It is a fairly assumed point, that those who are in Christ Jesus, who believe in his name, have redemption in his blood; are made partakers of his Spirit, and have the mind in them that was in him; will not walk after the flesh, but after the Spirit: therefore the thing itself is included in the being in Christ, whether it be expressed or not: and it was probably to make the thing more obvious, that this explanatory clause was added by some copyist, for it does not appear to have made an original part of the text; and it is most likely that it was inserted here from the fourth verse.
Albert Barnes: Notes on the Bible - 1834
8:1: There is, therefore, now - This is connected with the closing verses of Rom. 7. The apostle had there shown that the Law could not effect deliverance from sin, but that such deliverance was to be traced to the gospel alone; Rom 7:23-25. It is implied here that there was condemnation under the Law, and would be still, but for the intervention of the gospel.
No condemnation - This does not mean that sin in believers is not to be condemned as much as any where, for the contrary is everywhere taught in the Scriptures; but it means,
(1) That the gospel does not pronounce condemnation like the Law. Its function is to pardon; the function of the law is to condemn. The one never affords deliverance, but always condemns; the object of the other is to free from condemnation, and to set the soul at liberty.
(2) there is no final condemnation under the gospel. The function, design, and tendency of the gospel is to free from the condemning sentence of law. This is its first and its glorious announcement, that it frees lost and ruined people from a most fearful and terrible condemnation.
(The first verse of this chapter seems to be an inference from the whole preceding discussion. The apostle having established the doctrine of justification, and answered the objections commonly urged against it, now asserts his triumphant conclusion, "There is therefore, etc.; that is to say, it follows from all that has been said concerning the believer's justification by the righteousness of Christ, and his complete deliverance from the Law as a covenant, that to him there can be no condemnation. The design of Paul is not so much to assert the different functions of the Law and the gospel, as simply to state the fact in regard to the condition of a certain class, namely, those who are in Christ. To them there is no condemnation whatever; not only no final condemnation, but no condemnation now, from the moment of their union to Christ, and deliverance from the curse of the Law. The reason is this: that Christ hath endured the penalty, and obeyed the precept of the Law in their stead.
"Here," says Mr. Haldane on the passage, "it is often remarked that the apostle does not say, that there is in them (believers) neither matter of accusation, nor cause of condemnation; and yet this is all included in what he does say. And afterward, in express terms, he denies that they can be either accused or condemned, which they might be, were there any ground for either. All that was condemnable in them, which was sin, has been condemned in their Surety, as is shown in the third verse.")
Which are in Christ Jesus - Who are united to Christ. To be in him is an expression not seldom used in the New Testament, denoting close and intimate union. Phi 1:1; Phi 3:9; Co2 5:17; Rom 16:7-11. The union between Christ and his people is compared to that between the vine and its branches Joh 15:1-6, and hence, believers are said to be in him in a similar sense, as deriving their support from him, and as united in feeling, in purpose, and destiny. (See the supplementary note at Rom 8:10.) Who walk. Who conduct, or live. Note, Rom 4:12. Not after the flesh. Who do not live to gratify the corrupt desires and passions of the flesh; Note, Rom 7:18. This is a characteristic of a Christian. What it is to walk after the flesh may be seen in Gal 5:19-21. It follows that a man whose purpose of life is to gratify his corrupt desires, cannot be a Christian. Unless he lives not to gratify his flesh, he can have no evidence of piety. This is a test which is easily applied; and if every professor of religion were honest, there could be no danger of mistake, and there need be no doubts about his true character.
But after the Spirit - As the Holy Spirit would lead or prompt. What the Spirit produces may be seen in Gal 5:22-23. If a man has these fruits of the Spirit, he is a Christian; if not, he is a stranger to religion, whatever else he may possess. And this test also is easily applied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: no: Rom 4:7, Rom 4:8, Rom 5:1, Rom 7:17, Rom 7:20; Isa 54:17; Joh 3:18, Joh 3:19, Joh 5:24; Gal 3:13
in: Rom 16:7; Joh 14:20, Joh 15:4; Co1 1:30, Co1 15:22; Co2 5:17, Co2 12:2; Gal 3:28; Phi 3:9
who: Rom 8:4, Rom 8:14; Gal 5:16, Gal 5:25; Tit 2:11-14
Geneva 1599
8:1 [There is] (1) therefore now no condemnation to them which are in Christ Jesus, who (2) walk not after the (a) flesh, but after the Spirit.
(1) A conclusion of all the former discussion, from (Rom 1:16) to this verse: seeing that we, being justified by faith in Christ, obtain remission of sins and imputation of righteousness, and are also sanctified, it follows from this that those who are grafted into Christ by faith, need have no fear of condemnation. (2) The fruits of the Spirit, or effects of sanctification, which are begun in us, do not ingraft us into Christ, but declare that we are grafted into him.
(a) Do not follow the flesh as their guide: for he is not said to live after the flesh that has the Holy Spirit for his guide, even though he sometimes takes a step off of the path.
John Gill
8:1 There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is , "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed; Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Rom 6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Rom 7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual; now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins: condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died: again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly enjoy: the persons interested in this privilege are described, as such
which are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation: hence they stand further described, as such
who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning:
but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit. The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.
John Wesley
8:1 There is therefore now no condemnation - Either for things present or past. Now he comes to deliverance and liberty. The apostle here resumes the thread of his discourse, which was interrupted, Rom 7:7.
Robert Jamieson, A. R. Fausset and David Brown
8:1 CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how "the law of sin and death" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.].
no condemnation: to them which are in Christ Jesus--As Christ, who "knew no sin," was, to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" (2Cor 5:21); and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare Jn 3:18; Jn 5:24; Rom 5:18-19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life.
who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Rom 8:4, probably as an explanatory comment, and to make the transition to Rom 8:2 easier.
8:28:2: Զի օրէնք հոգւոյն կենաց ՚ի Քրիստոս Յիսուս ազատեցի՛ն զիս յօրինաց մեղացն եւ մահու[3426]։ [3426] Ոմանք. ՚Ի Յիսուս Քրիստոս ազատեցին յօրինաց։
2 որովհետեւ Քրիստոս Յիսուսով կեանք տուող հոգու օրէնքը ինձ փրկեց մեղքի եւ մահուան օրէնքից.
2 Քանզի Քրիստոս Յիսուսով կեանքի հոգիին օրէնքը զիս ազատեց մեղքի եւ մահուան օրէնքէն։
Զի օրէնք հոգւոյն կենաց ի Քրիստոս Յիսուս ազատեցին զիս յօրինաց մեղացն եւ մահու:

8:2: Զի օրէնք հոգւոյն կենաց ՚ի Քրիստոս Յիսուս ազատեցի՛ն զիս յօրինաց մեղացն եւ մահու[3426]։
[3426] Ոմանք. ՚Ի Յիսուս Քրիստոս ազատեցին յօրինաց։
2 որովհետեւ Քրիստոս Յիսուսով կեանք տուող հոգու օրէնքը ինձ փրկեց մեղքի եւ մահուան օրէնքից.
2 Քանզի Քրիստոս Յիսուսով կեանքի հոգիին օրէնքը զիս ազատեց մեղքի եւ մահուան օրէնքէն։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: потому что закон духа жизни во Христе Иисусе освободил меня от закона греха и смерти.
8:2  ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν χριστῶ ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.
8:2. ὁ (the-one) γὰρ (therefore) νόμος (a-parcelee) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τῆς (of-the-one) ζωῆς (of-a-lifing) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) ἠλευθέρωσέν (it-en-freed) σε (to-thee) ἀπὸ (off) τοῦ (of-the-one) νόμου (of-a-parcelee) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) καὶ (and) τοῦ (of-the-one) θανάτου. (of-a-death)
8:2. lex enim Spiritus vitae in Christo Iesu liberavit me a lege peccati et mortisFor the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.
8:2. For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and death.
8:2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death:

2: потому что закон духа жизни во Христе Иисусе освободил меня от закона греха и смерти.
8:2  ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν χριστῶ ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.
8:2. lex enim Spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis
For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
8:2. For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and death.
8:2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Здесь Апостол указывает основание, по которому для пребывающих во Христе не грозит уже более осуждение. - Закон духа. Под духом здесь, очевидно, разумеется Дух Божий или Дух Христов, о пребывании Которого в верующих Апостол говорит ниже (ст. 9). Апостол говорит, собственно, о деятельности этого Духа, но называет ее законом - термин не совсем подходящий к Духу Божию, - в соответствии с прежде упомянутым законом, каким руководился человек невозрожденный (7:25). - Жизни. Дух Божий всегда сообщает истинную вечную жизнь (ср. 2Кор. 3:6). Поэтому Его деятельность ведет человека, Ему предавшегося, к жизни и освобождению от осуждения на смерть. - Во Христе Иисусе. Эти слова относятся к следующему выражению: "освободил" и указывают на страдания и смерть Христа, подъятые нас ради и ради нашего спасения. - Освободил. Употребленное здесь время (аорист hleuqerwse) указывает на единократное действие - именно на акт крещения, в котором мы усвояем себе свободу от ига греха и плоти. - Закон греха и смерти. Так называет Апостол прежний порядок жизни человека невозрожденного. Это было время постоянных грехопадений, которые вели человека к духовной смерти.
Adam Clarke: Commentary on the Bible - 1831
8:2: For the law of the Spirit of life - The Gospel of the grace of Christ, which is not only a law or rule of life, but affords that sovereign energy by which guilt is removed from the conscience, the power of sin broken, and its polluting influence removed from the heart. The law was a spirit of death, by which those who were under it were bound down, because of their sin, to condemnation and death. The Gospel proclaims Jesus the Savior; and what the law bound unto death, It looses unto life eternal. And thus the apostle says, whether of himself or the man whom he is still personating, the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Most people allow that St. Paul is here speaking of his own state; and this state is so totally different from that described in the preceding chapter, that it is absolutely impossible that they should have been the state of the same being, at one and the same time. No creature could possibly be carnal, sold under sin, brought into captivity to the law of sin and death; and at the same time be made free from that law of sin and death, by the law of the Spirit of life in Christ Jesus! Until the most palpable absurdities and contradictions can be reconciled, these two opposite states can never exist in the same person at the same time.
Albert Barnes: Notes on the Bible - 1834
8:2: For the law - The word "law" here means that "rule, command, or influence" which "the Spirit of life" produces. That exerts a control which is here called a law, for a law often means anything by which we are ruled or governed; see the notes at Rom 7:21, Rom 7:23. Of the Spirit. I see no reason to doubt here that this refers to the Holy Spirit. Evidently, at the close of Rom 8:1, the word has this reference. The phrase "the Spirit of life" then means the Holy Spirit producing or giving life; that is, giving peace, joy, activity, salvation; in opposition to the law spoken of in Rom. 7 that produced death and condemnation.
In Christ Jesus - Under the Christian religion; or sent by Christ to apply his work to people. Joh 16:7-14. The Spirit is sent by Christ; his influence is a part of the Christian scheme; and his power accomplishes what the Law could not do.
Hath made me free - That is, has delivered me from the predominating influence and control of sin. He cannot mean that he was perfect, for the whole tenor of his reasoning is opposed to that. But the design, the tendency, and the spirit of the gospel was to produce this freedom from what the Law could not deliver; and he was now brought under the general power of this scheme. In the former state he was under a most bitter and galling bondage; Rom 7:7-11. Now, he was brought under the influence of a scheme which contemplated freedom, and which produced it.
The law of sin and death - The controlling influence of sin, leading to death and condemnation; Rom 7:5-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: For: Rom 3:27; Joh 8:36
Spirit: Rom 8:10, Rom 8:11; Joh 4:10, Joh 4:14, Joh 6:63, Joh 7:38, Joh 7:39; Co1 15:45; Co2 3:6; Rev 11:11, Rev 22:1
hath: Rom 6:18, Rom 6:22; Psa 51:12; Joh 8:32; Co2 3:17; Gal 2:19, Gal 5:1
from: Rom 5:21, Rom 7:21, Rom 7:24, Rom 7:25
Geneva 1599
8:2 (3) For the (b) law of the Spirit of (c) life in (d) Christ Jesus hath (e) made me free from the law of sin and death.
(3) A preventing of an objection: seeing that the power of the Spirit is in us is so weakly, how may we gather by this that there is no condemnation for those that have that power? Because, he says, that power of the life-giving Spirit which is so weak in us, is most perfect and most mighty in Christ, and being imputed to us who believe, causes us to be thought of as though there were no relics of corruption and death in us. Therefore until now Paul reasons of remission of sins, and imputation of fulfilling the Law, and also of sanctification which is begun in us: but now he speaks of the perfect imputation of Christ's manhood, which part was necessarily required for the full appeasing of our consciences: for our sins are destroyed by the blood of Christ, and the guiltiness of our corruption is covered with the imputation of Christ's obedience, and the corruption itself (which the apostle calls sinful sin) is healed in us little by little, by the gift of sanctification: but yet it is not complete, in that it still lacks another remedy, that is, the perfect sanctification of Christ's own flesh, which is also imputed to us.
(b) The power and authority of the Spirit, against which is set the tyranny of sin.
(c) Which kills the old man, and brings the new man to life.
(d) That is, absolutely and perfectly.
(e) For Christ's sanctification being imputed to us perfects our sanctification which is begun in us.
John Gill
8:2 For the law of the Spirit of life in Christ Jesus,.... These words are of difficult interpretation. They may be understood of the Gospel revealing and declaring deliverance from the law of Moses; wherefore there can be "no condemnation", Rom 8:1, by it. The Gospel may be designed by "the law of the Spirit of life in Christ Jesus"; which may be called a law, not as succeeding the law of works, by which that is abrogated; nor as requiring conditions to be performed, or as enjoining duties to be observed, or as delivering out threatenings in case of disobedience; but as it is a doctrine, order, and chain of truths, as the Hebrew word signifies, and which is sometimes used for the Gospel, Is 2:3 as is, Rom 3:27. It may be called the law, or doctrine "of the Spirit", because the Spirit is the author of it, and makes it powerful and effectual to the good of souls; by it the Spirit of God is conveyed into the heart; and the substance of it are spiritual things: and the "law of the Spirit of life", because it discovers the way of life and salvation by Christ; is the means of quickening dead sinners; of working faith in them, by which they live on Christ, and of reviving drooping saints; and also it affords spiritual food, for the support of life: and this may be said to be "in Christ", or by him, inasmuch as it comes from, and is concerning him; he is the sum, the substance, and subject matter of it:
the law of sin and death may intend the law of Moses, called "the law of sin"; not as if it was sinful, or commanded or encouraged sin, for it severely prohibits it; but because by it, through the corruption of man's nature, sin is irritated, and made to abound; it is the strength of sin, and by it is the knowledge of it: and it may be called "the law of death", because it threatened with death, in case of disobedience; it sentences and adjudges transgressors to death; and when it is attended with power, it strikes dead all a man's hopes of life, by obedience to it; it leaves persons dead as it finds them, and gives no life, nor hopes of it; by it none can live, or be justified: now, though Christ is the author of deliverance from it, yet the Gospel is the means of revealing and declaring this deliverance; which designs not an exemption from obedience to it, but freedom from the curse and condemnation of it; and this sense well agrees with Rom 8:1; likewise the words are capable of being understood of the power and efficacy of the Spirit of God, in delivering regenerate persons from the dominion and tyranny of sin; and which may be considered as a reason why they "walk not after the flesh, but after the Spirit", Rom 8:1, "life" may well be ascribed to the Spirit of God, or be called the Spirit of life, because he has life in himself as the Father and Son have; and is the author of life to others, of natural life to all men as creatures, and of spiritual life to the people of God in regeneration; and is a quickening spirit to them afterwards, as he will be to the dead bodies of the saints in the resurrection: by "the law" of the Spirit may be meant, the energy and power of the Spirit in conversion; which work requires power, and a man has no power of himself to effect it; but there is a power in the Spirit, which works irresistibly, though not by any force or compulsion to the will, but it moves upon it sweetly, powerfully, and effectually: and all this may be said to be "in Christ": the life which the Spirit is the author and giver of, is in Christ as the head of his people, the proper repository of all grace, and the fountain of life; the Spirit himself is in him, both as God and as man, and as Mediator, hence the saints receive him and his gifts and graces from him; and the law of the Spirit, or his power and efficacy in working, is "in" or "by" Christ, through his sufferings and death, and in consequence of his mediation: now this powerful and quickening efficacy of the Spirit delivers regenerate persons from the force and tyranny of sin, called here "the law of sin and death"; a "law of sin", because it has power and dominion over unregenerate persons, its throne is in the heart of man, and its laws are many and powerful; and "the law of death", because its reign is tyrannical, barbarous and cruel, it is unto death: and from its governing influence, and tyrannical power, does the Spirit of God free his people in regeneration; not from the being of sin; nor from the rage of it, and disturbance it gives; nor from such power of it, but that they may fall into sin; but so as that sin does not properly reign over them, nor legally, nor universally, or so as to bring a death on their graces, and their persons into condemnation. Once more, those words may be understood of the holiness of Christ's human nature, as a branch of our justification, and freedom from the guilt of sin, and condemnation by it: for as "the law of sin and death" may design inherent corruption, and the force and power of it in the saints; so the opposite to it, "the law of the Spirit of life in Christ", may mean the purity and holiness of his human nature. That Christ's human nature is pure and holy is certain, from express texts of Scripture, from its union to the Son of God, from the ends and purposes of its assumption, from the inefficacy of Satan's temptations, and from the whole course of his life and conversation; for though he was in the likeness of sinful flesh, was reckoned a sinner by men, was attended with infirmities, the effects of sin, though not sinful, had all the sins of his people imputed to him, and endured afflictions, and at last death; yet his nature was pure and untainted: for he did not descend from Adam by ordinary generation; and though made of a woman, yet the flesh he took of her was sanctified by the Holy Ghost; his body was prepared by God, and curiously wrought by the Spirit, from whom his whole human nature received a fulness of habitual holiness: and this may be called "the Spirit of life" in him, because he is a quickening Spirit in regeneration, justification, and the resurrection from the dead; "the law" of it, because the holiness of his nature lies in, arises from, and is conformable to a law that is within him, written on his heart; and because, together with his obedience and death, it has a force, power, and authority, to free from condemnation; for this is not a mere necessary qualification of him to be the Mediator, or what renders his obedience, sacrifice, and intercession, efficacious and valuable, or is merely exemplary to us, but is what is imputed to us, as a part of our justification. The law requires a holy nature of us, we have not one, Christ assumed one for us, and so is the end of the law, or answers the requirement of the law in this respect, as well as in all others: and hence, though sanctification begun in us, does not free us from the being of sin, and all its force and power, yet perfect sanctification in Christ frees from all condemnation by it.
John Wesley
8:2 The law of the Spirit - That is, the gospel. Hath freed me from the law of sin and death - That is, the Mosaic dispensation.
Robert Jamieson, A. R. Fausset and David Brown
8:2 For the law of the Spirit of life in Christ Jesus hath made me free--rather, "freed me"--referring to the time of his conversion, when first he believed.
from the law of sin and death--It is the Holy Ghost who is here called "the Spirit of life," as opening up in the souls of believers a fountain of spiritual life (see on Jn 7:38-39); just as He is called "the Spirit of truth," as "guiding them into all truth" (Jn 16:13), and "the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord" (Is 11:2), as the inspirer of these qualities. And He is called "the Spirit of life in Christ Jesus," because it is as members of Christ that He takes up His abode in believers, who in consequence of this have one life with their Head. And as the word "law" here has the same meaning as in Rom 7:23, namely, "an inward principle of action, operating with the fixedness and regularity of a law," it thus appears that "the law of the Spirit of life in Christ Jesus" here means, "that new principle of action which the Spirit of Christ has opened up within us--the law of our new being." This "sets us free," as soon as it takes possession of our inner man, "from the law of sin and death" that is, from the enslaving power of that corrupt principle which carries death in its bosom. The "strong man armed" is overpowered by the "stronger than he"; the weaker principle is dethroned and expelled by the more powerful; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death--"leading captivity captive." If this be the apostle's meaning, the whole verse is to this effect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully.
8:38:3: Զի որ անհնարինն էր օրինացն՝ որով տկարանայրն մարմնով. Աստուած զՈրդի՛ն իւր առաքեաց ՚ի նմանութիւն մարմնո՛յ մեղաց, եւ վասն մեղաց, եւ դատապարտեա՛ց զմեղս ՚ի մարմնի՛ անդ[3427]. [3427] Ոմանք. Անհնարին էր... որով տկարանայր... մարմնոյն մեղաց... ՚ի մարմին անդ։
3 քանզի, ինչ որ անհնար էր օրէնքի համար, որ տկարանում էր մարմնի պատճառով, Աստուած հնարաւոր դարձրեց. առաքեց իր Որդուն մեղանչական մարմնի նմանութեամբ եւ մեղքի համար ու մարմնի մէջ դատապարտեց մեղքը,
3 Վասն զի այն որ օրէնքին համար անկարելի էր, որովհետեւ տկար էր մարմնով, Աստուած իր Որդին ղրկելով մեղանչական մարմնի նմանութեամբ ու մեղքի համար եւ դատապարտեց մեղքը այն մարմնին մէջ.
Զի որ անհնարինն էր օրինացն [15]որով տկարանայրն`` մարմնով, Աստուած զՈրդին իւր առաքեաց ի նմանութիւն մարմնոյ մեղաց, եւ վասն մեղաց, եւ դատապարտեաց զմեղս ի մարմնի անդ:

8:3: Զի որ անհնարինն էր օրինացն՝ որով տկարանայրն մարմնով. Աստուած զՈրդի՛ն իւր առաքեաց ՚ի նմանութիւն մարմնո՛յ մեղաց, եւ վասն մեղաց, եւ դատապարտեա՛ց զմեղս ՚ի մարմնի՛ անդ[3427].
[3427] Ոմանք. Անհնարին էր... որով տկարանայր... մարմնոյն մեղաց... ՚ի մարմին անդ։
3 քանզի, ինչ որ անհնար էր օրէնքի համար, որ տկարանում էր մարմնի պատճառով, Աստուած հնարաւոր դարձրեց. առաքեց իր Որդուն մեղանչական մարմնի նմանութեամբ եւ մեղքի համար ու մարմնի մէջ դատապարտեց մեղքը,
3 Վասն զի այն որ օրէնքին համար անկարելի էր, որովհետեւ տկար էր մարմնով, Աստուած իր Որդին ղրկելով մեղանչական մարմնի նմանութեամբ ու մեղքի համար եւ դատապարտեց մեղքը այն մարմնին մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Как закон, ослабленный плотию, был бессилен, то Бог послал Сына Своего в подобии плоти греховной [в жертву] за грех и осудил грех во плоти,
8:3  τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί,
8:3. τὸ (The-one) γὰρ (therefore) ἀδύνατον (un-able) τοῦ (of-the-one) νόμου, (of-a-parcelee) ἐν (in) ᾧ (unto-which) ἠσθένει (it-was-un-vigoring-unto) διὰ (through) τῆς (of-the-one) σαρκός, (of-a-flesh,"ὁ (the-one) θεὸς (a-Deity) τὸν (to-the-one) ἑαυτοῦ (of-self) υἱὸν (to-a-Son) πέμψας (having-dispatched) ἐν (in) ὁμοιώματι (unto-an-en-along-belonging-to) σαρκὸς (of-a-flesh) ἁμαρτίας (of-an-un-adjusting-along-unto) καὶ (and) περὶ (about) ἁμαρτίας (of-an-un-adjusting-along-unto) κατέκρινε (it-separated-down) τὴν (to-the-one) ἁμαρτίαν (to-an-un-adjusting-along-unto) ἐν (in) τῇ (unto-the-one) σαρκί, (unto-a-flesh,"
8:3. nam quod inpossibile erat legis in quo infirmabatur per carnem Deus Filium suum mittens in similitudinem carnis peccati et de peccato damnavit peccatum in carneFor what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
3. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh:
8:3. For though this was impossible under the law, because it was weakened by the flesh, God sent his own Son in the likeness of sinful flesh and because of sin, in order to condemn sin in the flesh,
8:3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

3: Как закон, ослабленный плотию, был бессилен, то Бог послал Сына Своего в подобии плоти греховной [в жертву] за грех и осудил грех во плоти,
8:3  τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί,
8:3. nam quod inpossibile erat legis in quo infirmabatur per carnem Deus Filium suum mittens in similitudinem carnis peccati et de peccato damnavit peccatum in carne
For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
8:3. For though this was impossible under the law, because it was weakened by the flesh, God sent his own Son in the likeness of sinful flesh and because of sin, in order to condemn sin in the flesh,
8:3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Здесь Апостол объясняет, как именно совершилось наше освобождение от закона греха и смерти. Так как русский перевод этого стиха не представляет точного соответствия подлиннику, то здесь предлагается более точный перевод: "ибо - дело непосильное для закона, поскольку он был немощен вследствие сопротивления ему со стороны плоти (dia t. sarkoV) - Бог, Своего Собственного Сына пославши в подобии плоти греховной и из-за греха, осудил окончательно (или: отнял у него все права на человека - katekrinen) грех во плоти". - Дело непосильное для закона... Закон Моисеев, о котором здесь говорит Апостол, имел своею целью также уничтожение греха и оправдание человека пред Богом. Но он не мог этого достичь, потому что плоть человеческая была под властью греха, который и побуждал ее постоянно к сопротивлению закону. Сломить такого сопротивления закон не мог. Он мог только осуждать грешников, а грех продолжал по-прежнему пребывать в человеке. Всякое усилие закона к осуществлению в человеке высших целей кончалось вследствие этого полною неудачей! - Своего собственного Сына (ton eautou uion). Это выражение, обозначающее Единородного сына Божия (ср. Ин 10:36), Апостол употребляет для того, чтобы указать на чрезвычайность принятой Богом для уничтожения силы греха меры. - В подобии (en omoiwmati) плоти греховной. Плоть у Христа была, как и у нас, - не какая-нибудь небесная материя. Но в ней было и важное различие от нашей. Именно, в Его плоти не было греха. Грех и хотел бы найти доступ в плоть Христову, как он нашел доступ в нашу, но это ему не удалось. Мысли и желания Христа, не говоря уже о Его действиях, всегда оставались чисты и святы. Грех не мог вызвать в плоти Христа ничего греховного, что бы потом отразилось и в сфере духовной жизни Христа, произвело бы в нем греховные пожелания. - И ради греха (peri amartiaV). Это выражение вообще указывает причину, ради которой состоялось послание Сына Божия (Экум.). Прямого указания на жертвенное значение смерти Христовой здесь нет (но в русск. перев. такое значение признано; там прибавлено к слову за грех слово в жертву). - Осудил окончательно (или: уничтожил). Соответствующее этому выражению греч. слово katakrinw значит собственно: "осуждаю". Но из контекста речи оказывается, что здесь идет речь не только об осуждении, об объявлении приговора, а о фактическом совершении приговора, след., об уничтожении или, по меньшей мере, о лишении греха всякой силы. Закон Моисеев хотя также осуждал грех, но не мог своего приговора привести в исполнение. - Во плоти. Грех имеет свое местопребывание во плоти. Если она умерщвлена, то и грех этим самым обречен на бессилие. Но умерщвление греховной плоти совершилось в крестной смерти Христа, которую Он принял за грехи мира. Таким образом, можно полагать, что Апостол в выражении во плоти разумел плоть Господа Иисуса Христа. Соумирая Христу, мы также умираем своею греховною плотию, и грех более не имеет в нас точки опоры для себя, мы же, лично, продолжаем свое существование, подчиняясь, впрочем, не плоти, а духу. Но каким образом смерть Христова положила предел владычеству греха во плоти? Было ли это правильно с юридической точки зрения? Это было совершенно правильно. Пока грех или диавол своевольно распоряжался с плотью человеческой, до тех пор он был в своем праве, потому что человеческая греховная плоть, можно сказать, заслуживала такого обращения. Диавол, можно сказать, занимал положение палача в государстве, и с точки зрения закона, он был прав, делая свое кровавое дело - умерщвляя людей: он губил только то, что достойно было гибели. Но вот явился Христос во плоти. Вместо того, чтобы отступить от Святого, святость Которого неискусима, диавол набросился на Него со всею силою своей ненависти. В своем ослеплении он уготовил Ему смерть, которая, по божественному закону, должна быть только следствием греха (Рим 6:23). Но через это он совершил страшное преступление, явно повысил свои права и за это лишен был вполне правильно всякого господства над плотью вообще. Поражение он получил именно во плоти Христовой, а результатом этого была полная утрата власти и над плотью людей.
Adam Clarke: Commentary on the Bible - 1831
8:3: For what the law could not do - The law could not pardon; the law could not sanctify; the law could not dispense with its own requisitions; it is the rule of righteousness, and therefore must condemn unrighteousness. This is its unalterable nature. Had there been perfect obedience to its dictates, instead of condemning, it would have applauded and rewarded; but as the flesh, the carnal and rebellious principle, had prevailed, and transgression had taken place, it was rendered weak, inefficient to undo this word of the flesh, and bring the sinner into a state of pardon and acceptance with God.
God sending his own Son in the likeness of sinful flesh - Did that which the law could not do; i.e. purchased pardon for the sinner, and brought every believer into the favor of God. And this is effected by the incarnation of Christ: He, in whom dwelt the fullness of the Godhead bodily, took upon him the likeness of sinful flesh, that is, a human body like ours, but not sinful as ours; and for sin, και περι ἁμαρτιας, and as a Sacrifice for Sin, (this is the sense of the word in a multitude of places), condemned sin in the flesh - condemned that to death and destruction which had condemned us to both.
Condemned sin in the flesh - The design and object of the incarnation and sacrifice of Christ was to condemn sin, to have it executed and destroyed; not to tolerate it as some think, or to render it subservient to the purposes of his grace, as others; but to annihilate its power, guilt, and being in the soul of a believer.
Albert Barnes: Notes on the Bible - 1834
8:3: For what the law could not do - The Law of God, the moral law. It could not free from sin and condemnation. This the apostle had fully shown in Rom. 7.
In that - Because.
It was weak - It was feeble and inefficacious. It could not accomplish it.
Through the flesh - In consequence of the strength of sin, and of the evil and corrupt desires of the unrenewed heart. The fault was not in the Law, which was good Rom 7:12, but it was owing to the strength of the natural passions and the sinfulness of the unrenewed heart; see Rom 7:7-11, where this influence is fully explained.
God, sending his own Son - That is, God did, or accomplished, that, by sending his Son, which the Law could not do. The word did, or accomplished, it is necessary to understand here, in order to complete the sense. In the likeness of sinful flesh - That is, he so far resembled sinful flesh that he partook of flesh, or the nature of man, but without any of its sinful propensities or desires. It was not human nature; not, as the Docetae taught, human nature in appearance only; but it was human nature Without any of its corruptions.
And for sin - Margin, "By a sacrifice for sin." The expression evidently means, by an Offering for sin, or that he was given as a Sacrifice on account of sin. His being given had respect to sin. Condemned sin in the flesh - The flesh is regarded as the source of sin; Note, Rom 7:18. The flesh being the seat and origin of transgression, the atoning sacrifice was made in the likeness of sinful flesh, that thus he might meet sin, as it were, on its own ground, and destroy it. He may be said to have condemned sin in this manner,
(1) Because the fact that he was given for it, and died on its account, was a condemnation of it. If sin had been approved by God he would not have made an atonement to secure its destruction. The depth and intensity of the woes of Christ on its account show the degree of abhorrence with which it is regarded by God.
(2) the word "condemn" may be used in the sense of destroying, overcoming, or subduing; Pe2 2:6, "And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow." In this sense the sacrifice of Christ has no; only condemned sin as being evil, but has weakened its power and destroyed its influence, and will finally annihilate its existence in all who are saved by that death.
(By the sacrifice of Christ, God indeed showed his abhorrence of sin, and secured its final overthrow. It is not, however, of the sanctifying influence of this sacrifice, that the apostle seems here to speak, but of its justifying power. The sense, therefore, is that God passed a judicial sentence on sin, in the person of Christ, on account of which, that has been effected which the Law could not effect, (justification namely). Sin being condemned in the human nature of Christ, cannot be condemned and punished in the persons of those represented by him. They must be justified.
This view gives consistency to the whole passage, from the first verse to the fourth inclusive. The apostle clearly begins with the subject of justification, when, in the first verse, he affirms, that to them who are in Christ Jesus, there is no condemnation. If the question be put, Why is this? the second verse gives for answer, that believers are delivered from the Law as a covenant of works. (See the foregoing supplementary note). If the question again be put, Whence this deliverance? the third verse points to the sacrifice of Christ, which, the fourth verse assures us, was offered with the very design "that the righteousness of the law might be fulfilled in us." This clause, according to the principle of interpretation laid down above, does not relate to the believer's obedience to the righteous requirements of the Law. The apostle has in view a more immediate design of the sacrifice of Christ. The right or demand of the Law δικαίωμα dikaiō ma was satisfaction to its injured honor. Its penalty must be borne, as well as its precept obeyed. The sacrifice of Christ answered every claim. And as believers are one with him, the righteousness of the Law has been "fulfilled in them."
The whole passage is thus consistently explained of justification.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: For what: Rom 3:20, Rom 7:5-11; Act 13:39; Gal 3:21; Heb 7:18, Heb 7:19, Heb 10:1-10, Heb 10:14
God: Rom 8:32; Joh 3:14-17; Gal 4:4, Gal 4:5; Jo1 4:10-14
in the: Rom 9:3; Mar 15:27, Mar 15:28; Joh 9:24
for sin: or, by a sacrifice for sin, Co2 5:21; Gal 3:13
condemned: Rom 6:6; Pe1 2:24, Pe1 4:1, Pe1 4:2
Geneva 1599
8:3 (4) For what the law (f) could not do, in that it was weak through the (g) flesh, God sending his own Son in the likeness of (h) sinful flesh, and for (i) sin, (k) condemned sin in the flesh:
(4) He does not use an argument here, but expounds the mystery of sanctification, which is imputed to us: because, he says, the power of the law was not such (and that by reason of the corruption of our nature) that it could make man pure and perfect, and because it rather kindled the flame of sin than put it out and extinguish it, therefore God clothed his Son with flesh just like our sinful flesh, in which he utterly abolished our corruption, that being accounted thoroughly pure and without fault in him, apprehended and laid hold of by faith, we might be found to fully have the singular perfection which the law requires, and therefore that there might be no condemnation in us.
(f) Which is not the fault of the law, but is due to our fault.
(g) In man when he is not born again, whose disease the law could point out, but it could not heal it.
(h) Of man's nature which is corrupt through sin, until Christ sanctified it.
(i) To abolish sin in our flesh.
(k) Showed that sin has no right to be in us.
John Gill
8:3 For what the law could not do,.... This is not to be understood of "the law of the mind", in opposition to "the law of sin", which indeed is very feeble and impotent; man had a power originally of obeying the divine commands, but through sin he has lost his strength and power; and even a renewed mind cannot perform what it would, which is owing to the flesh, or corrupt nature; it has strong desires after holiness, and keeping all the commandments of God; but these desires cannot be fulfilled by it, and indeed without Christ it can do no good thing: nor is the ceremonial law intended, though this is weak, and there are many things it could not do; it could not expiate and atone for sin; nor remove the guilt of it, nor cleanse from the filth of it: But the moral law is here designed; this, though it can, and does accuse of sin, can convince of it, can curse, condemn, and condemn to death for it; yet it could not condemn sin itself, which is only abolished by Christ; it cannot restrain from sin, nor change a sinful nature, nor sanctify an impure heart; nor free from the guilt of sin, nor comfort a distressed mind under a sense of it, it cannot subject persons, or bring them to before God, or give life, or save from death; the reason is,
in that, or because
Tit was weak through the flesh. The weakness of the law is total and universal, it has no strength at all; though not original and natural, but accidental; it is owing to the flesh, or the corrupt nature of man: or rather the weakness is in sinful men, and not in the law; and the sense is this, that human nature is so weakened by sin, that it is incapable of fulfilling the law; the weakness of the law is not from itself, but from man: to this agrees what the Jewish writers (u) say,
"there is not a word in the law "weak", or broken; wherefore when thou considerest and observest it, that thou dost not find it strong, as an hammer that breaks the rocks, , "but if weak, it is of thyself".''
To which may be added that usual saying of theirs, , "there is no strength but the law" (w); unless the apostle can be thought to oppose this notion of theirs. Wherefore because of the weakness of the law, or of human nature to fulfil it,
God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. The person sending is God, who gave the law weakened by the flesh, against whom we have sinned: and who is righteous, pure, and holy: which considerations enhance his grace and goodness, in the mission of Christ. This must be understood of God the Father, who is here manifestly distinguished from the Son; and who is God, but not solely, or to the exclusion of the Son and Spirit; and who sent Christ, though not singly, for the "Lord God and his Spirit sent" him, Is 48:16; though as it is most agreeable for a father to send his son, this is generally ascribed to him; and he being the first person in the Godhead, is the first in order of working, and so in redemption. The person sent is his own Son; not by creation, as angels and men are; nor by adoption, as saints are; nor is he called so, on account of his incarnation, resurrection, or mediatorship, for he was the Son of God antecedent to either of them; but his own proper Son, and not in any metaphorical sense; a Son of the same nature with him, begotten of him, and his Son in that nature in which he is God. The act of sending, does not suppose inequality of nature; for though he that is sent is not greater, yet as great as he that sends; two equals, by agreement, may send each other; a divine person may assume an office, and under that consideration be sent, without supposing inferiority of nature, as in the case of the Holy Spirit; and an inferiority as to office, is allowed in the case of the Son; God sent his Son under the character of a servant, to do work: nor does this act imply change of place; there is indeed a "terminus a quo", from whence he was sent, from heaven, from his Father there; and there is a "terminus ad quem", to which he was sent into this world; but then this coming of his from heaven to earth, was not by local motion, but by assumption of nature; nor was it out of any disrespect to his Son, but out of love to us, that he sent him; nor was he sent against his will; he showed no reluctance at the proposal to him in the council of peace, but the utmost willingness; nor any at his coming into the world: nor at the work itself, which he entered upon, and went through with the greatest eagerness and cheerfulness: nor does it suppose him whilst sent, and here on earth, to be in a state of absence and separation from his Father; he was still in his bosom, yet in heaven, and his Father always with him: but it supposes that he existed before he was sent; that he was a person, and distinct from the Father, or he could not be sent by him; that he had authority from him, considered in his office capacity: in a word, this sending of the Son, designs the manifestation of him in human nature; as appears from the form and manner in which he was sent, "in the likeness of sinful flesh"; which expresses the reality of his incarnation, of his having a true real human nature; for flesh is not to be taken strictly for a part of the body, nor for the whole body only, but for the whole human nature, soul and body; which though it looked like a sinful nature, yet was not sinful: the likeness of it denotes the outward appearance of Christ in it; who was born of a sinful woman; was subject to the infirmities of human nature, which though not sinful, are the effects of sin; was reckoned among transgressors, was traduced as one himself by men, and treated as such by the justice of God; he having all the sins of his people on him, for which he was answerable: "and" hence God, "for sin, condemned sin in the flesh"; not the law, which was weak through the flesh; nor sinners, who broke the law; but sin itself, the transgression of the law, all kind of sin, and all that is in it the act of condemning it, does not design God's disapproving of it, and judging it to be evil; this he could not but do, as being contrary to his nature, an act of hostility against him, a breach of his law, and what brings ruin upon his creatures; and this he would have done, if Christ had never suffered in the flesh; and he has taken other methods, both among his own people and the world, to show his dislike of sin: nor does this act intend the destruction of the power and dominion of sin, in regeneration; this is the work of the Spirit, and is done in our flesh, and not in the flesh of Christ; but it is to be understood of the condemnation and punishment of sin, in the person of Christ: sin was laid on him by the Father, and he voluntarily took it upon himself; justice finding it there, charges him with it, demands satisfaction, and condemns him for it; and hereby sin was expiated, the pardon of it procured, and it was, entirely done away: now this is said to be done "for sin"; some join the phrase with the former part of the text, either with the word "sending", and take the sense to be, that God sent his Son for, or on the account of sin, to take it away, and save his people from it; or "with sinful flesh", which was taken from a sinful person; but it stands best as it does in our version, and may be rendered "of sin"; for God condemned sin of sin in Christ, that is, by the vengeance he took of it, in the strictness of his justice, through the sufferings of his Son, he showed sin to be exceeding sinful indeed; or rather "by sin"; that is, by an offering for sin, so the word is used in Heb 10:6; and answers to in Ps 40:6, by being made which, sin was condemned "in the flesh" of Christ, who was put to death in the flesh, "for" the sins of his people, and bore all the punishment due unto them: from hence we learn the evil of sin, the strictness of justice, and the grace of the Redeemer.
(u) Zohar in Lev. fol. 3. 2. (w) Shirhashirim Rabba, fol. 4. 4. & 9. 4.
John Wesley
8:3 For what the law - Of Moses. Could not do, in that it was weak through the flesh - Incapable of conquering our evil nature. If it could, God needed not to have sent his own Son in the likeness of sinful flesh - We with our sinful flesh were devoted to death. But God sending his own Son, in the likeness of that flesh, though pure from sin, condemned that sin which was in our flesh; gave sentence, that sin should be destroyed, and the believer wholly delivered from it.
Robert Jamieson, A. R. Fausset and David Brown
8:3 For what the law could not do, &c.--a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Rom 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Rom 7:5, but it could not secure its own fulfilment. How that is accomplished comes now to be shown.
in that it was weak through the flesh--that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings.
God, &c.--The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end.
sending--"having sent"
his own Son--This and similar expressions plainly imply that Christ was God's "OWN SON" before He was sent--that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on Rom 8:32 and Gal 4:4); and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters). And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself.
in the likeness of sinful flesh--literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own.
and for sin--literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by CALVIN, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is.
condemned sin--"condemned it to lose its power over men" [BEZA, BENGEL, FRASER, MEYER, THOLUCK, PHILIPPI, ALFORD]. In this glorious sense our Lord says of His approaching death (Jn 12:31), "Now is the judgment of this world; now shall the prince of this world be cast out," and again (see on Jn 16:11), "When He (the Spirit) shall come, He shall convince the world of . . . judgment, because the prince of this world is judged," that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy.
in the flesh--that is, in human nature, henceforth set free from the grasp of sin.
8:48:4: զի արդարութիւն օրինացն կատարեսցի՛ ՚ի մեզ, որք ո՛չ ըստ մարմնոյ գնայցեմք՝ այլ ըստ հոգւոյն[3428]։ [3428] Ոմանք. Այլ ըստ հոգւոյ։
4 որպէսզի օրէնքի արդարութիւնը կատարուի մեր մէջ, մեր, որ ոչ թէ ըստ մարմնի ենք ընթանում, այլ՝ ըստ հոգու.
4 Որպէս զի օրէնքին արդարութիւնը կատարուի մեր մէջ, քանի որ մարմնաւորապէս չենք քալեր, հապա՝ հոգեւորապէս։
զի արդարութիւն օրինացն կատարեսցի ի մեզ, որք ոչ ըստ մարմնոյ գնայցեմք, այլ` ըստ հոգւոյն:

8:4: զի արդարութիւն օրինացն կատարեսցի՛ ՚ի մեզ, որք ո՛չ ըստ մարմնոյ գնայցեմք՝ այլ ըստ հոգւոյն[3428]։
[3428] Ոմանք. Այլ ըստ հոգւոյ։
4 որպէսզի օրէնքի արդարութիւնը կատարուի մեր մէջ, մեր, որ ոչ թէ ըստ մարմնի ենք ընթանում, այլ՝ ըստ հոգու.
4 Որպէս զի օրէնքին արդարութիւնը կատարուի մեր մէջ, քանի որ մարմնաւորապէս չենք քալեր, հապա՝ հոգեւորապէս։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: чтобы оправдание закона исполнилось в нас, живущих не по плоти, но по духу.
8:4  ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα.
8:4. ἵνα (so) τὸ (the-one) δικαίωμα (an-en-course-belonging-to) τοῦ (of-the-one) νόμου (of-a-parcelee) πληρωθῇ (it-might-have-been-en-filled) ἐν (in) ἡμῖν (unto-us) τοῖς (unto-the-ones) μὴ (lest) κατὰ (down) σάρκα (to-a-flesh) περιπατοῦσιν ( unto-treading-about-unto ,"ἀλλὰ (other) κατὰ (down) πνεῦμα: (to-a-currenting-to)
8:4. ut iustificatio legis impleretur in nobis qui non secundum carnem ambulamus sed secundum SpiritumThat the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
4. that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the spirit.
8:4. so that the justification of the law might be fulfilled in us. For we are not walking according to the flesh, but according to the spirit.
8:4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit:

4: чтобы оправдание закона исполнилось в нас, живущих не по плоти, но по духу.
8:4  ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα.
8:4. ut iustificatio legis impleretur in nobis qui non secundum carnem ambulamus sed secundum Spiritum
That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
8:4. so that the justification of the law might be fulfilled in us. For we are not walking according to the flesh, but according to the spirit.
8:4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Здесь Апостол указывает, какую цель имел Бог, уничтожая силу греха во плоти. Он хотел, чтобы исполнились на нас через это стремления закона установить праведность, сделать людей праведными (оправдание - то dikaawma t. n.). - Не по плоти ходящих... Вот черты истинного христианина, который является в жизни своей тем, что имел в виду закон Моисеев. Человек непременно должен поступать так, как его учит Дух, - конечно, Дух Христов или Божий (см. ст. 9). Поступал (ходил) по плоти тот, кто исполнял греховные пожеланий, живущие во плоти (7:18), а по Духу поступает тот, кто следует во всей жизни влечению Св. Духа. - Это прибавление о хождении человека показывает, что Бог создает для человека не необходимость, а только возможность осуществления заветных стремлений закона. Осуществление этого зависит от них самих - для этого они должны только следовать указаниям Духа Божия.
Adam Clarke: Commentary on the Bible - 1831
8:4: That the righteousness of the law might be fulfilled in us - That the guilt might be pardoned through the merit of that sacrifice; and that we might be enabled, by the power of his own grace and Spirit, to walk in newness of life; loving God with all our heart, soul, mind, and strength, and our neighbor as ourselves: and thus the righteousness, the spirit, design, and purpose of the law is fulfilled in us, through the strength of the Spirit of Christ, which is here put in opposition to the weakness of the law through the flesh.
It is very likely that the concluding clause of this verse, which is the very same as that found in the common text of the first verse, has been transferred to that verse from this place.
Albert Barnes: Notes on the Bible - 1834
8:4: That the righteousness of the law - That we might be conformed to the Law, or be obedient to its requirements, and no longer under the influence of the flesh and its corrupt desires.
Might be fulfilled - That we might be obedient, or comply with its demands.
Who walk - Note, Rom 8:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: That: Gal 5:22-24; Eph 5:26, Eph 5:27; Col 1:22; Heb 12:23; Jo1 3:2; Jde 1:24; Rev 14:5
who: Rom 8:1
Geneva 1599
8:4 That the (l) righteousness of the law might be fulfilled (5) in us, who walk not after the flesh, but after the Spirit.
(l) The very substance of the law of God might be fulfilled, or that same which the law requires, that we may be found just before God: for if with our justification there is joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requires. (5) He returns to that which he said, that the sanctification which is begun in us is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.
John Gill
8:4 That the righteousness of the law might be fulfilled in us,.... By the righteousness of the law, is not meant the righteousness of the ceremonial law, though that was fulfilled by Christ; but of the moral law, which requires holiness of nature, righteousness of life, and death in case of disobedience; active righteousness, or obedience to the precepts of the law, is designed here. This is what the law requires; obedience to the commands of it is properly righteousness; and by Christ's obedience to it we are made righteous, and this gives the title to eternal life: now this is said to be "fulfilled in us"; this is not fulfilled by us in our own persons, nor can it be; could it, where would be the weakness of the law? man might then be justified by it, and so the grace of God, and the righteousness of Christ, must be set aside: there never was any mere man that could fulfil it; for obedience to it must not only be performed perfectly, but with intenseness of mind and spirit; a man must be sinless in thought, word, and deed; and this would be to put man upon a level with Adam in a state of innocence, and the angels in heaven: nor is this to be understood of any righteousness inherent in man; internal holiness is never called the righteousness of the law; and could it be thought to be righteousness, yet it can never be reckoned the whole righteousness of the law: and though it is a fruit of Christ's death, it is the work of the Spirit, and is neither the whole, nor any part of our justification: but this is to be understood of the righteousness of the law fulfilled by Christ, and imputed to us; Christ has fulfilled the whole righteousness of the law, all the requirements of it; this he has done in the room and stead of his people; and is imputed to them, by virtue of a federal union between him and them, he being the head, and they his members; and the law being fulfilled by him, it is reckoned all one as it was fulfilled in, or if by them; and hence they are personally, perfectly, and legally justified; and this is the end of Christ's being sent, of sin being laid on him, and condemned in him. The descriptive character of the persons, who appear to be interested in this blessing, is the same with that in Rom 8:1,
who walk not after the flesh, but after the Spirit: See Gill on Rom 8:1.
John Wesley
8:4 That the righteousness of the law - The holiness it required, described, Rom 8:11. Might be fulfilled in us, who walk not after the flesh, but after the Spirit - Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers only to illustrate this.
Robert Jamieson, A. R. Fausset and David Brown
8:4 That the righteousness of the law--"the righteous demand," "the requirement" [ALFORD], Or "the precept" of the law; for it is not precisely the word so often used in this Epistle to denote "the righteousness which justifies" (Rom 1:17; Rom 3:21; Rom 4:5-6; Rom 5:17-18, Rom 5:21), but another form of the same word, intended to express the enactment of the law, meaning here, we believe, the practical obedience which the law calls for.
might be fulfilled in us--or, as we say, "realized in us."
who walk--the most ancient expression of the bent of one's life, whether in the direction of good or of evil (Gen 48:15; Ps 1:1; Is 2:5; Mic 4:5; Eph 4:17; 1Jn 1:6-7).
not after--that is, according to the dictates of
the flesh, but after the spirit--From Rom 8:9 it would seem that what is more immediately intended by "the spirit" here is our own mind as renewed and actuated by the Holy Ghost.
8:58:5: Զի որք ըստ մարմնոյն են, զմարմնո՛յն խորհին, եւ որք ըստ հոգւոյն՝ զհոգւո՛յն[3429]։ [3429] Ոմանք. Ըստ հոգւոյ՝ զհոգւոյն։
5 արդարեւ նրանք, որ ըստ մարմնի են, մարմնինն են խորհում, իսկ նրանք, որ ըստ հոգու են, հոգունը.
5 Քանզի մարմնաւոր եղողները մարմնին բաները կը մտածեն ու հոգեւոր եղողները՝ հոգիին բաները։
Զի որք ըստ մարմնոյն են` զմարմնոյն խորհին, եւ որք ըստ հոգւոյն` զհոգւոյն:

8:5: Զի որք ըստ մարմնոյն են, զմարմնո՛յն խորհին, եւ որք ըստ հոգւոյն՝ զհոգւո՛յն[3429]։
[3429] Ոմանք. Ըստ հոգւոյ՝ զհոգւոյն։
5 արդարեւ նրանք, որ ըստ մարմնի են, մարմնինն են խորհում, իսկ նրանք, որ ըստ հոգու են, հոգունը.
5 Քանզի մարմնաւոր եղողները մարմնին բաները կը մտածեն ու հոգեւոր եղողները՝ հոգիին բաները։
zohrab-1805▾ eastern-1994▾ western am▾
8:55: Ибо живущие по плоти о плотском помышляют, а живущие по духу--о духовном.
8:5  οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος.
8:5. οἱ (the-ones) γὰρ (therefore) κατὰ (down) σάρκα (to-a-flesh) ὄντες ( being ,"τὰ (to-the-ones) τῆς (of-the-one) σαρκὸς (of-a-flesh) φρονοῦσιν, (they-center-unto) οἱ (the-ones) δὲ (moreover) κατὰ (down) πνεῦμα (to-a-currenting-to,"τὰ (to-the-ones) τοῦ (of-the-one) πνεύματος. (of-a-currenting-to)
8:5. qui enim secundum carnem sunt quae carnis sunt sapiunt qui vero secundum Spiritum quae sunt Spiritus sentiuntFor they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
5. For they that are after the flesh do mind the things of the flesh; but they that are after the spirit the things of the spirit.
8:5. For those who are in agreement with the flesh are mindful of the things of the flesh. But those who are in agreement with the spirit are mindful of the things of the spirit.
8:5. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit:

5: Ибо живущие по плоти о плотском помышляют, а живущие по духу--о духовном.
8:5  οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος.
8:5. qui enim secundum carnem sunt quae carnis sunt sapiunt qui vero secundum Spiritum quae sunt Spiritus sentiunt
For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
8:5. For those who are in agreement with the flesh are mindful of the things of the flesh. But those who are in agreement with the spirit are mindful of the things of the spirit.
8:5. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: В этих стихах Апостол разъясняет, почему именно только на людях, ходящих по духу, а не по плоти, исполняются те заветные ожидания, какие имел закон Моисеев. Причина этого - новое настроение людей, как раз соответствующее той цели, какую ставил для человека закон - настроение мирное и все проникнутое духовными, высшими стремлениями. Между тем, ходящие по плоти не имеют никаких высоких целей и, след., далеки от тех стремлений, какие лежали в основании многочисленных предписаний закона. Первые, таким образом, приближаются к Богу, а последние все более и более от Него отдаляются. - Живущие по плоти. Это люди совершенно преданные плоти и ее желаниям, которые в естественном человеке, - а о нем, конечно, здесь и говорит Апостол - всегда греховны. - О плотском помышляют. Все их мышление, воля и чувство направлены только на то, что служит интересам плоти, это - дела плоти, страсти и пожелания, о каких Апостол говорит в посл. к Галатам (5:19, 24). - Живущие по духу. Эти люди - христиане - исполняют то, чего требует дух - это высшее начало в человеческом существе. Тут и исполняется оправдание закона (ст. 4), потому что закон - сам духовен (7:14). - Помышления плотские суть смерть. Здесь в начале пропущена частица ибо. Здесь Апостол объясняет, почему помышление по плоти (ст. 5) не может привести к исполнению закона (ст. 4), тогда как освобождающая нас от закона греха и смерти (ст. 2) благодать приводит к этому. Причина этого в том, что помышление по плоти приводит человека снова к смерти! А закон хотел именно освободить человека от греха и смерти... Помышления духовные - жизнь и мир. Человек, стремящийся к высшим, духовным целям, входит в общение с Богом и получает от Него истинную жизнь и полное душевное спокойствие или спасение. - Потому что плотские помышления... Апостол приводит основание, почему плоть может приводить человека только к смерти. Эти помышления делают из человека существо, враждебно относящееся к Богу, а удаление от Бога - и есть духовная смерть. - Не покоряются - правильнее: не покоряется, потому что подлежащим здесь должно быть слово: плоть, о которой речь идет во всем этом отделе. - Не может - именно потому, что плоть живет во грехе (7:18), порабощена греху (7:25). Однако это не значит, что человек уже не в силах покориться закону Божию: когда захочет, он может сделать и это. Апостол же говорит здесь об обычном состоянии человека невозрожденного. Иоанн Злат. указывает на многочисленные случаи обращения грешников, для доказательства вышепоставленного положения, хотя, по его объяснению, что возможно собственно для тех, кто может получить - конечно, в христианстве - помощь от Духа... - Посему живущие во плоти... Это - заключение к 5-7: ст. Жить во плоти - здесь означает то же, что жить по плоти. Плоть является для многих жизненною сферою, куда они всецело погружаются. - Богу угодить не могут. Римляне, как и другие язычники, имели об этом совсем другое мнение. У язычников, как известно боги были олицетворением разных страстей человеческих и пороков. Жить в страстях - часто значит служить богам! Богам это было приятно видеть на людях... Апостол, вероятно, не имеет в виду это убеждение римлян, следы которого могли сохраняться и у некоторых римских христиан, и считает нужным опровергнуть его. - Заметить нужно, что Апостол очень далек от того, чтобы иметь какое-либо пренебрежение к плоти вообще. Он разумеет здесь только плоть, стоящую под вредоносным действием греха, а жизнь во плоти, удовлетворение потребностей плоти, как скоро она функционирует правильно, под действием обновляющей благодати Христовой, - все это было и в его глазах предметом, заслуживающим полного внимания. Заботы и попечения человека о плоти он ставит даже в параллель с попечением Христа о Церкви (Еф 5:29).
Adam Clarke: Commentary on the Bible - 1831
8:5: For they that are after the flesh - And here is the great distinction between Jews and genuine Christians: the former are after the flesh - are under the power of the carnal, rebellious principle; and consequently mind, προνουσιν, relish, the things of the flesh - the things which appertain merely to the present life; having no relish for spiritual and eternal things.
But they that are after the Spirit - They who are regenerated, who are born of the Spirit, being redeemed from the influence and law of the carnal mind; these relish the things of the Spirit - they are spiritually minded, and pass through things temporal, so as not to lose the things which are eternal. And this, which in these apostolic times distinguished between the carnal Jew and the spiritual believer in Christ, is the grand mark of distinction between the nominal and the real Christian now. The former is earthly minded, and lives for this world; the latter is spiritually minded, and lives for the world to come.
Albert Barnes: Notes on the Bible - 1834
8:5: For they that are after the flesh - They that are under the influence of the corrupt and sinful desires of the flesh; Gal 5:19-21. Those who are unrenewed.
Do mind the things of the flesh - They are supremely devoted to the gratification of their corrupt desires.
But they that are after the Spirit - Who are under its influence; who are led by the Spirit.
The things of the Spirit - Those things which the Spirit produces, or which he effects in the mind, Gal 5:21-23. This verse is for the purpose of illustration, and is designed to show that the tendency of religion is to produce as entire a devotedness to the service of God as people had before rendered to sin; that is, that they Would be fully engaged in that to which they had devoted themselves. As the Christian therefore, had devoted himself to the service of the Spirit, and had been brought under his influence, it was to be expected that he would make it his great and only object to cherish and cultivate the graces which that Spirit would produce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: For they: Rom 8:12, Rom 8:13; Joh 3:6; Co1 15:48; Co2 10:3; Pe2 2:10
mind: Rom 8:6, Rom 8:7; Mar 8:33; Co1 2:14; Phi 3:18, Phi 3:19
of the Spirit: Rom 8:9, Rom 8:14; Co1 2:14; Gal 5:22-25; Eph 5:9; Col 3:1-3
Geneva 1599
8:5 (6) For they that are after the (m) flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
(6) A reason why walking after the flesh does not agree to those who are grafted into Christ, but to walk after the Spirit agrees and is proper for them: because, he says, those who are after the flesh savour the things of the flesh, but those who are after the Spirit, the things of the Spirit.
(m) They that live as the flesh leads them.
John Gill
8:5 For they that are after the flesh,.... By flesh is meant the corruption of nature; and they may be said to be "after" it, not all that have flesh in them, for the best of saints have it in them; regenerating grace does not remove it from them; there is a difference between being in and after the flesh, and flesh being in us; but such who are as they were born, who have nothing but flesh, or corrupt nature in them, in whom that is the governing principle, whose minds are carnal, and whose whole walk and conversation is, such, are here meant: and these persons
do mind the things of the flesh: not merely things corporeal, belonging to the welfare of the body; or things natural for the improvement of the mind; or things civil, as riches, &c. which may be minded and sought after in a lawful way; but things sinful, the lusts, works, and sins of the flesh: which they may be said to "mind", since they judge them to be good; the bent and application of their minds are to them; their affections are set upon them; they are solicitously careful to provide for them, and savour and relish them: nor is it to be wondered at, since these are natural to them; they are opposite to God and so agreeable to them; they have no mind, thought, affection, or relish, for anything else; and it is entirely owing to mighty grace, that any mind the things of the Spirit:
but they that are after the Spirit; not such who follow the dictates of their own spirits; or are outwardly reformed; nor all that have spiritual gifts; or profess themselves to have the grace and Spirit of God; but such who are born again, are renewed in the spirit of their minds, in whom grace is the governing principle: the work of the Spirit is begun in them, though not perfected: the Spirit himself dwells in them, and they walk after him; their minds and conversations are spiritual, though there may be a great deal of carnality in their hearts, thoughts, words, and actions, which is matter of grief unto them: these mind
the things of the Spirit; the graces of the Spirit; spiritual blessings; the doctrines of the Gospel; spiritual sacrifices and services: these have some understanding of, can discern the difference between them and carnal things, judge and approve of them as right; have a great esteem and affection for them, and taste a sweetness in them. They have no mind naturally to these things; nor is the bias of their minds altered by themselves, nor could it; this is wholly the work of the Spirit of God; and these things are minded only because, and as they are agreeable to the spiritual part, the inward man.
John Wesley
8:5 They that are after the flesh - Who remain under the guidance of corrupt nature. Mind the things of the flesh - Have their thoughts and affections fixed on such things as gratify corrupt nature; namely, on things visible and temporal; on things of the earth, on pleasure, (of sense or imagination,) praise, or riches. But they who are after the Spirit - Who are under his guidance. Mind the things of the Spirit - Think of, relish, love things invisible, eternal; the things which the Spirit hath revealed, which he works in us, moves us to, and promises to give us.
Robert Jamieson, A. R. Fausset and David Brown
8:5 For they that are after the flesh--that is, under the influence of the fleshly principle.
do mind--give their attention to (Phil 3:19).
the things of the flesh, &c.--Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.
8:68:6: Զի խորհո՛ւրդ մարմնոյ՝ մա՛հ է. եւ խորհուրդ հոգւոյն՝ կեա՛նք եւ խաղաղութիւն[3430]։ [3430] Ոմանք. Եւ խորհուրդ հոգւոյ։
6 քանի որ մարմնաւոր խորհուրդը մահ է, իսկ հոգեւոր խորհուրդը կեանք եւ խաղաղութիւն.
6 Վասն զի մարմնաւոր խորհուրդը մահ է իսկ հոգեւոր խորհուրդը՝ կեանք ու խաղաղութիւն։
Զի խորհուրդ մարմնոյ մահ է, եւ խորհուրդ հոգւոյն` կեանք եւ խաղաղութիւն:

8:6: Զի խորհո՛ւրդ մարմնոյ՝ մա՛հ է. եւ խորհուրդ հոգւոյն՝ կեա՛նք եւ խաղաղութիւն[3430]։
[3430] Ոմանք. Եւ խորհուրդ հոգւոյ։
6 քանի որ մարմնաւոր խորհուրդը մահ է, իսկ հոգեւոր խորհուրդը կեանք եւ խաղաղութիւն.
6 Վասն զի մարմնաւոր խորհուրդը մահ է իսկ հոգեւոր խորհուրդը՝ կեանք ու խաղաղութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
8:66: Помышления плотские суть смерть, а помышления духовные--жизнь и мир,
8:6  τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη·
8:6. τὸ (The-one) γὰρ (therefore) φρόνημα (a-centering-to) τῆς (of-the-one) σαρκὸς (of-a-flesh) θάνατος, (a-death,"τὸ (the-one) δὲ (moreover) φρόνημα (a-centering-to) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) ζωὴ (a-lifing) καὶ (and) εἰρήνη: (a-peace)
8:6. nam prudentia carnis mors prudentia autem Spiritus vita et paxFor the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
6. For the mind of the flesh is death; but the mind of the spirit is life and peace:
8:6. For the prudence of the flesh is death. But the prudence of the spirit is life and peace.
8:6. For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.
For to be carnally minded [is] death; but to be spiritually minded [is] life and peace:

6: Помышления плотские суть смерть, а помышления духовные--жизнь и мир,
8:6  τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη·
8:6. nam prudentia carnis mors prudentia autem Spiritus vita et pax
For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
8:6. For the prudence of the flesh is death. But the prudence of the spirit is life and peace.
8:6. For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:6: For to be carnally minded is death - To live under the influence of the carnal mind is to live in the state of condemnation, and consequently liable to death eternal: whereas, on the contrary, he who is spiritually minded has the life and peace of God in his soul, and is in full prospect of life eternal.
Albert Barnes: Notes on the Bible - 1834
8:6: For to be carnally minded - Margin, "The minding of the flesh." The sense is, that to follow the inclinations of the flesh, or the corrupt propensities of our nature, leads us to condemnation and death. The expression is one of great energy, and shows that it not only leads to death, or leads to misery, but that it is death itself; there is woe and condemnation in the very act and purpose of being supremely devoted to the corrupt passions, Its only tendency is condemnation and despair.
Is death - The penalty of transgression; condemnation and eternal ruin; Note, Rom 5:12.
But to be spiritually minded - Margin, "The minding of the Spirit." That is, making it the object of the mind, the end and aim of the actions, to cultivate the graces of the Spirit, and to submit to his influence. To be spiritually minded is to seek those feelings and views which the Holy Spirit produces, and to follow his leadings.
Is life - This is opposed to death in Rom 8:5. It tends to life, and is in fact real life. For to possess and cultivate the graces of the spirit, to be led where he would guide us, is the design of our existence, and is the only path of happiness.
And peace - Note, Rom. 6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: to be carnally minded: Gr. the minding of the flesh, So, Rom 8:7, Rom 8:13, Rom 6:21, Rom 6:23, Rom 7:5, Rom 7:11, Rom 13:14; Gal 6:8; Jam 1:14, Jam 1:15
to be spiritually minded: Gr. the minding of the Spirit, Rom 5:1, Rom 5:10, Rom 14:17; Joh 14:6, Joh 14:27, Joh 17:5; Gal 5:22
Geneva 1599
8:6 (7) For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.
(7) He demonstrates what follows from his argument: because whatever the flesh savours, that brings about death: and whatever the Spirit savours, that is conducive to joy and everlasting life.
John Gill
8:6 For to be carnally minded is death,.... The phrase the apostle here uses, includes the best part of corrupt man; the mind, the understanding, the judgment, the will, the affections, the thoughts, the reason, and reasonings of man; and may be rendered, "the wisdom", or "prudence of the flesh"; so called, to distinguish it from that wisdom which is from above; from that natural and civil wisdom, which is laudable; and it shows that the wisest part of man is but carnal: all sorts of persons destitute of the grace of God are concerned herein; or this is applicable to them all, as the sensualist, the worldling, the proud Pharisee, and the wise disputer of this world. This wisdom of the flesh, or carnal mindedness, "is death"; not that it is conversant about death; or that such persons are thoughtful of it, endeavour to make it familiar to them; or are desirous of it, and esteem it as a privilege; this only spiritually minded men do: but the sense is, that this issues in death; death is not the object, but the end of carnal mindedness; carnal mindedness, so far as it prevails in the saints, brings a death upon them. It is true, indeed, they cannot die a spiritual, or an eternal death; yet sometimes they are very dead and lifeless in their frames, in the exercise of grace and discharge of duty; which is frequently owing to their carnality: and the effect of this must needs be death in carnal men; since it alienates from God; it renders them transgressors of the law, and obnoxious to its curse; it sets the soul against, and diverts it from Christ the way of life; and if grace prevent not, must be the cause of, and issue in eternal death; because it is sin and sinful, it is enmity to God, it disqualifies for life, and makes persons fit companions for the heirs of wrath:
but to be spiritually minded, is life and peace; spiritually minded men are the only living persons in a spiritual sense, for all that are in and after the flesh are dead; and so far as carnal mindedness prevails in professors, there is a deadness in them as to all spiritual exercises; and oftentimes as to outward appearance, there is no difference between them and dead men: but spiritually minded men are evidently living persons; they have a spiritual discerning of spiritual things; they breathe after them, savour and relish them; they talk of spiritual things, and walk in a spiritual manner; they are not only alive, but lively in the exercise of grace and discharge of duty; and are the means of enlivening others; and their end will be everlasting life; which is certain from the declared will and promise of God, and from the grace of life and Spirit of life which are in them. "Peace" also is another effect of spiritual mindedness; such enjoy peace of conscience: this is a fruit of the Spirit; a part of the kingdom of grace the are possessed of; and the things their minds are conversant with are productive of it; which is the gift of God, passes all understanding, and is of more worth than all the world: such men are also of peaceable dispositions in commonwealths, in neighbourhoods, in families, and churches; induced thereunto by the noblest arguments; and their end will be peace, which will be perfect and eternal.
John Wesley
8:6 For to be carnally minded - That is, to mind the things of the flesh. Is death - The sure mark of spiritual death, and the way to death everlasting. But to be spiritually minded - That is, to mind the things of the Spirit. Is life - A sure mark of spiritual life, and the way to life everlasting. And attended with peace - The peace of God, which is the foretaste of life everlasting; and peace with God, opposite to the enmity mentioned in the next verse.
Robert Jamieson, A. R. Fausset and David Brown
8:6 For--a mere particle of transition here [THOLUCK], like "but" or "now."
to be carnally minded--literally, "the mind" or "minding of the flesh" (Margin); that is, the pursuit of fleshly ends.
is death--not only "ends in" [ALFORD, &c.], but even now "is"; carrying death into its bosom, so that such are "dead while they live" (Ti1 5:6; Eph 2:1, Eph 2:5) [PHILIPPI].
but to be spiritually minded--"the mind" or "minding of the spirit"; that is, the pursuit of spiritual objects.
is life and peace--not "life" only, in contrast with the "death" that is in the other pursuit, but "peace"; it is the very element of the soul's deepest repose and true bliss.
8:78:7: Քանզի խորհուրդ մարմնոյ թշնամութիւն է յԱստուած. զի օրինացն Աստուծոյ ո՛չ հնազանդի. նա՝ եւ կարէ՛ իսկ ոչ։
7 քանզի մարմնաւոր խորհուրդը թշնամութիւն է առ Աստուած, որովհետեւ չի հնազանդւում Աստծու օրէնքին. եւ նա ոչ իսկ կարող է:
7 Քանզի մարմնաւոր խորհուրդը Աստուծոյ դէմ թշնամութիւն է. վասն զի Աստուծոյ օրէնքին չի հնազանդիր, մանաւանդ չի կրնար ալ։
Քանզի խորհուրդ մարմնոյ թշնամութիւն է յԱստուած. զի օրինացն Աստուծոյ ոչ հնազանդի. նա եւ կարէ իսկ ոչ:

8:7: Քանզի խորհուրդ մարմնոյ թշնամութիւն է յԱստուած. զի օրինացն Աստուծոյ ո՛չ հնազանդի. նա՝ եւ կարէ՛ իսկ ոչ։
7 քանզի մարմնաւոր խորհուրդը թշնամութիւն է առ Աստուած, որովհետեւ չի հնազանդւում Աստծու օրէնքին. եւ նա ոչ իսկ կարող է:
7 Քանզի մարմնաւոր խորհուրդը Աստուծոյ դէմ թշնամութիւն է. վասն զի Աստուծոյ օրէնքին չի հնազանդիր, մանաւանդ չի կրնար ալ։
zohrab-1805▾ eastern-1994▾ western am▾
8:77: потому что плотские помышления суть вражда против Бога; ибо закону Божию не покоряются, да и не могут.
8:7  διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῶ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται·
8:7. διότι (through-to-which-a-one) τὸ (the-one) φρόνημα (a-centering-to) τῆς (of-the-one) σαρκὸς (of-a-flesh) ἔχθρα (en-enmitied) εἰς (into) θεόν, (to-a-Deity,"τῷ (unto-the-one) γὰρ (therefore) νόμῳ (unto-a-parcelee) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐχ (not) ὑποτάσσεται, (it-be-arranged-under,"οὐδὲ (not-moreover) γὰρ (therefore) δύναται : ( it-ableth )
8:7. quoniam sapientia carnis inimicitia est in Deum legi enim Dei non subicitur nec enim potestBecause the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
7. because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be:
8:7. And the wisdom of the flesh is inimical to God. For it is not subject to the law of God, nor can it be.
8:7. Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be.
Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be:

7: потому что плотские помышления суть вражда против Бога; ибо закону Божию не покоряются, да и не могут.
8:7  διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῶ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται·
8:7. quoniam sapientia carnis inimicitia est in Deum legi enim Dei non subicitur nec enim potest
Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8:7. And the wisdom of the flesh is inimical to God. For it is not subject to the law of God, nor can it be.
8:7. Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:7: Because the carnal mind is enmity against God - Because it is a carnal mind, and relishes earthly and sinful things, and lives in opposition to the pure and holy law of God: therefore, it is enmity against God; it is irreconcilable and implacable hatred.
It is not subject to the law of God - It will come under no obedience; for it is sin, and the very principle of rebellion; and therefore it cannot be subject, nor subjected; for it is essential to sin to show itself in rebellion; and when it ceases to rebel, it ceases to be sin.
From this we learn that the design of God in the economy of the Gospel, is not to weaken, curtail, or lay the carnal principle in bonds, but to destroy it. As it is not subject, and cannot be subject, to the law of God, it must be destroyed, else it will continue to rebel against God. It cannot be mended, or rendered less offensive in its nature, even by the operations of God; it is ever sin, and sin is ever enmity; and enmity, wherever it has power, will invariably show itself in acts of hostility and rebellion.
Albert Barnes: Notes on the Bible - 1834
8:7: Because - This is given as a reason for what is said in Rom 8:6. In that verse the apostle had affirmed that to be carnally minded was death, but he had not stated why it was. He now explains it by saying that it is enmity against God, and thus involves a sinner in conflict with him, and exposes to his condemnation.
The carnal mind - This is the same expression as occurs in Rom 8:6 τὸ φρόνημα τὴς σαρκός to phronē ma tē s sarkos. It does not mean the mind itself, the intellect, or the will; it does not suppose that the mind or soul is physically depraved, or opposed to God; but it means that the minding of the things of the flesh, giving to them supreme attention, is hostility against God; and involves the sinner in a controversy with him, and hence, leads to death and woe. This passage should not be alleged in proof that the soul is physically depraved, but merely that where there is a supreme regard to the flesh there is hostility to God. It does not directly prove the doctrine of universal depravity; but it proves only that where such attention exists to the corrupt desires of the soul, there is hostility to God. It is indeed implied that that supreme regard to the flesh exists everywhere by nature, but this is not expressly affirmed. For the object of the apostle here is not to teach the doctrine of depravity, but to show that where such depravity in fact exists, it involves the sinner in a fearful controversy with God.
Is enmity - Hostility; hatred. It means that such a regard to the flesh is in fact hostility to God, because it is opposed to his Law, and to his plan for purifying the soul; compare Jam 4:4; Jo1 2:15. The minding of the things of the flesh also leads to the hatred of God himself, because he is opposed to it, and has expressed his abhorrence of it.
Against God - Toward God; or in regard to him. It supposes hostility to him.
For it - The word "it" here refers to the minding of the things of the flesh. It does not mean that the soul itself is not subject to his Law, but that the minding of those things is hostile to his Law. The apostle does not express any opinion about the metaphysical ability of man, or discuss that question at all. The amount of his affirmation is simply, that the minding of the flesh, the supreme attention to its dictates and desires, is not and cannot be subject to the Law of God. They are wholly contradictory and irreconcilable, just as much as the love of falsehood is inconsistent with the laws of truth; as intemperance is inconsistent with the law of temperance; and as adultery is a violation of the seventh commandment. But whether the man himself might not obey the Law, whether he has, or has not, ability to do it, is a question which the apostle does not touch, and on which this passage should not be adduced. For whether the law of a particular sin is utterly irreconcilable with an opposite virtue, and whether the sinner is able to abandon that sin and pursue a different path, are very different inquiries.
Is not subject - It is not in subjection to the command of God. The minding of the flesh is opposed to that law, and thus shows that it is hostile to God.
Neither indeed can be - This is absolute and certain. It is impossible that it should be. There is the utmost inability in regard to it. The things are utterly irreconcilable. But the affirmation does not mean that the heart of the sinner might not be subject to God; or that his soul is so physically depraved that he cannot obey, or that he might not obey the law. On that, the apostle here expresses no opinion. That is not the subject of the discussion. It is simply that the supreme regard to the flesh, t the minding of that, is utterly irreconcilable with the Law of God. They are different things, and can never be made to harmonize; just as adultery cannot be chastity; falsehood cannot be truth; dishonesty cannot be honesty; hatred cannot be love. This passage, therefore, should not be adduced to prove the doctrine of man's inability to love God, for it does not refer to that, but it proves merely that a supreme regard to the things of the flesh is utterly inconsistent with the Law of God; can never be reconciled with it; and involves the sinner in hostility with his Creator.
(Calvinists have been loudly accused of "taking an unfair advantage of this language, for the support of their favorite doctrine of the utter impotency of the unregenerate man, in appreciating, much less conforming to the divine injunctions." It is alleged that φρονημα της σαρκος phronē ma tē s sarkos refers to the disposition of the mind, and is properly translated, "the minding of the flesh." Therefore, it is this disposition or affection, and not the mind itself, that is enmity against God. But the meaning of the passage is not affected by this change in the translation. For the apostle affirms that this minding of the flesh is the uniform and pRev_ailing disposition of unregenerate people. "They that are after the flesh," that is, unregenerate people," do mind the things of the flesh." This is their character without exception. Now, if the natural mind be uniformly under the influence of this depraved disposition, is it not enmity to God. Thus, in point of fact, there is no difference between the received and the amended translation. To affirm that the mind itself is not hostile to God, and that its disposition alone is so, is little better than metaphysical trifling, and deserves no more regard than the plea which any wicked man might easily establish, by declaring that his disposition only, and not himself, was hostile to the laws of religion and morals. On the whole, it is not easy to conceive how the apostle could more forcibly have affirmed the enmity of the natural mind against God. He first describes unrenewed people by their character or bent, and then asserts that this bent is the very essence of enmity against God - enmity in the abstract.
To anyone ignorant of the subtleties of theological controversy, the doctrine of moral inability would seem a plain consequence from this view of the natural mind. "It is," says Mr Scott, on the passage "morally unable to do anything but Rev_olt against the divine Law, and refuse obedience to it." We are told, however, that the passage under consideration affirms only, that unregenerate people, while they continue in that state, cannot please God, or yield obedience to his Law, and leaves untouched the other question. concerning the power of the carnal mind to throw off the disposition of enmity, and return to subjection. But if it be not expressly affirmed by the apostle here, that the carnal mind has not this power, it would seem at least to be a plain enough inference from his doctrine. For if the disposition of the unregenerate man be enmity against God: whence is the motive to arise that shall make him dislike that disposition, and throw it aside, and assume a better in its stead? From within it cannot come, because, according to the supposition, there is enmity only; and love cannot arise out of hatred. If it come from without, from the aids and influences of the Spirit, the question is ceded, and the dispute at an end.
A very common way of casting discredit on the view which Calvinists entertain of the doctrine of man's inability, is to represent it as involving some natural or physical disqualification. Nothing can be more unfair. There is a wide difference between natural and moral inability. The one arises from "some defect or obstacle extrinsic to the will, either in the understanding, constitution of the body, or external objects:" the other from "the want of inclination, or the strength of a contrary inclination." Now the Scriptures no where assert, nor have rational Calvinists ever maintained, that there is any physical incapacity of this kind, apart from the corrupt bias and inclination of the will, on account of which, the natural man cannot be subject to the Law of God. But on the other hand, the Scriptures are full of evidence on the subject of moral inability. Even were we to abandon this passage, the general doctrine of Revelation is, that unregenerate people are dead in trespasses and in sins; and the entire change that takes place in regeneration and sanctification, is uniformly ascribed not to the "man himself," but to the power of the Spirit of God. Not only is the change carried on and perfected, but begun by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: the carnal mind: Gr. the minding of the flesh, Rom 1:28, Rom 1:30, Rom 5:10; Exo 20:5; Ch2 19:2; Psa 53:1; Joh 7:7, Joh 15:23, Joh 15:24; Eph 4:18, Eph 4:19; Col 1:21; Ti2 3:4; Jam 4:4; Jo1 2:15, Jo1 2:16
for it: Rom 8:4, Rom 3:31, Rom 7:7-14, Rom 7:22; Mat 5:19; Co1 9:21; Gal 5:22, Gal 5:23; Heb 8:10
neither: Jer 13:23; Mat 12:34; Co1 2:14; Pe2 2:14
Geneva 1599
8:7 (8) Because the carnal mind [is] enmity against God: (9) for it is not subject to the law of God, neither indeed can be.
(8) A reason and proof why the wisdom of the flesh is death: because, he says, it is the enemy of God. (9) A reason why the wisdom of the flesh is enmity to God, because it neither wants to nor can be subject to him, and by flesh he means a man that is not regenerated.
John Gill
8:7 Because the carnal mind is enmity against God,.... These words contain a reason why the issue of carnal mindedness is death; because the carnal mind, the wisdom of the flesh, is not only an enemy, but enmity itself against God: against his being; it reasons against it; it wishes he was not; it forms unworthy notions of him; thinks him such an one as itself; and endeavours to bury him in forgetfulness, and erase out of its mind all memorials of him: it is at enmity against his perfections; either denying his omniscience; or arraigning his justice and faithfulness; or despising his goodness, and abusing his grace and mercy: it finds fault with, and abhors his decrees and purposes; quarrels with his providences; it is implacable against his word and Gospel; especially the particular doctrines of grace, the Father's grace in election, the Son's in redemption, and the Spirit's in regeneration; and has in the utmost contempt the ordinances and people of Christ. This enmity is universal, it is in all men in unregeneracy, either direct or indirect, hidden or more open; it is undeserved; it is natural and deeply rooted in the mind, and irreconcilable without the power and grace of God. It shows itself in an estrangedness from God; in holding friendship with the world, in harbouring the professed enemies of God, in living under the government of sin and Satan; in hating what God loves, and in loving what God hates; in omitting what God commands, and committing what he forbids; it manifests itself in their language, and throughout the whole of their conversations.
For it is not subject to the law of God; carnal men are subject to the law's sentence of condemnation, but not to its precepts, by obedience to them; there may be an external, and which is a servile obedience to it, but not a free, voluntary, internal one, and still less a perfect one: the carnal mind is so far from an obedient subjection to the law, that it is far off from the law, and the law from that; it hates and despises it, thwarts and contradicts it in every instance, and, as much as in it lies, makes it void; which fully proves the enmity of the carnal mind against God; for hereby his being is tacitly denied, his sovereignty disputed, his image defaced, his government withdrawn from, and these persons are declared, and declare themselves enemies to him:
neither indeed can be; without regenerating grace, without the power and Spirit of God, unless it is written upon the heart by the finger of God; for carnal men are dead in sin, and so without strength to obey the law; and besides, the carnal mind, and the law of God, are directly contrary one to another. Where is man's power and free will? no wonder the carnal mind do not stoop to the Gospel of Christ, when it is not, and cannot be subject to the law of God. Hence we see the necessity of almighty power, and efficacious grace in conversion. It is Christ's work to subject men to the law, and which is done when he justifies by his righteousness: agreeably to which the Targum on Is 53:11; paraphrases it thus:
"in his wisdom he shall justify the righteous, that , "he may subject many to the law".''
And in Is 53:11, the transgressors he hath subjected to the law.
John Wesley
8:7 Enmity against God - His existence, power, and providence.
Robert Jamieson, A. R. Fausset and David Brown
8:7 Because the carnal mind is enmity against God--The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul.
for it is not subject--"doth not submit itself."
to the law of God, neither indeed can be--In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.
8:88:8: Զի որ մարմնովն են, Աստուծոյ հաճոյ լինել ո՛չ կարեն[3431]։ [3431] Ոմանք. Հաճոյ ոչ կարեն լինել։
8 Նրանք, որ մարմնի իշխանութեան տակ են, չեն կարող հաճելի լինել Աստծուն:
8 Վասն զի մարմնով եղողները չեն կրնար Աստուծոյ հաճոյ ըլլալ։
Զի որ մարմնովն են` Աստուծոյ հաճոյ լինել ոչ կարեն:

8:8: Զի որ մարմնովն են, Աստուծոյ հաճոյ լինել ո՛չ կարեն[3431]։
[3431] Ոմանք. Հաճոյ ոչ կարեն լինել։
8 Նրանք, որ մարմնի իշխանութեան տակ են, չեն կարող հաճելի լինել Աստծուն:
8 Վասն զի մարմնով եղողները չեն կրնար Աստուծոյ հաճոյ ըլլալ։
zohrab-1805▾ eastern-1994▾ western am▾
8:88: Посему живущие по плоти Богу угодить не могут.
8:8  οἱ δὲ ἐν σαρκὶ ὄντες θεῶ ἀρέσαι οὐ δύνανται.
8:8. οἱ (the-ones) δὲ (moreover) ἐν (in) σαρκὶ (unto-a-flesh) ὄντες ( being ) θεῷ (unto-a-Deity) ἀρέσαι (to-have-pleased) οὐ (not) δύνανται . ( they-ableth )
8:8. qui autem in carne sunt Deo placere non possuntAnd they who are in the flesh cannot please God.
8. and they that are in the flesh cannot please God.
8:8. So those who are in the flesh are not able to please God.
8:8. So then they that are in the flesh cannot please God.
So then they that are in the flesh cannot please God:

8: Посему живущие по плоти Богу угодить не могут.
8:8  οἱ δὲ ἐν σαρκὶ ὄντες θεῶ ἀρέσαι οὐ δύνανται.
8:8. qui autem in carne sunt Deo placere non possunt
And they who are in the flesh cannot please God.
8:8. So those who are in the flesh are not able to please God.
8:8. So then they that are in the flesh cannot please God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:8: So then - Because this carnal mind is enmity against God, they that are in the flesh - who are under the power of the workings of this carnal mind, (which every soul is that has not received redemption in the blood of the Lamb), -
Cannot please God - Because of the rebellious workings of this principle of rebellion and hatred. And, if they cannot please God, they must be displeasing to him; and consequently in the broad road to final perdition.
Albert Barnes: Notes on the Bible - 1834
8:8: So then - It follows; it leads to this conclusion.
They that are in the flesh - They who are unrenewed sinners; who are following supremely the desires of the flesh; Rom 7:18. Those are meant here who follow fleshly appetites and desires, and who are not led by the Spirit of God.
Cannot please God - That is, while they are thus in the flesh; while they thus pursue the desires of their corrupt nature, they cannot please God. But this affirms nothing respecting their ability to turn from this course, and to pursue a different mode of life. That is a different question. A child may be obstinate, proud, and disobedient; and while in this state, it may be affirmed of him that he cannot please his parent. But whether he might not cease to be obstinate, and become obedient, is a very different inquiry; and the two subjects should never be be confounded. It follows from this,
(1) That those who are unrenewed are totally depraved, since in this state they cannot please God.
(2) that none of their actions while in this state can be acceptable to him, since he is pleased only with those who are spiritually minded.
(3) that those who are in this state should turn from it without delay; as it is desirable that every man should please God.
(4) that if the sinner does not turn from his course, he will be ruined.
With his present character he can never please him; neither in health nor sickness; neither in life nor death; neither on earth nor in hell. He is engaged in hostility against God; and if he does not himself forsake it, it will be endless, and involve his soul in all the evils of a personal, and direct, and eternal warfare with the Lord Almighty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: they that: Rom 8:9, Rom 7:5; Joh 3:3, Joh 3:5, Joh 3:6
please: Mat 3:17; Joh 8:29; Co1 7:32; Phi 4:18; Col 1:10, Col 3:20; Th1 4:1; Heb 11:5, Heb 11:6, Heb 13:16, Heb 13:21; Jo1 3:22
Geneva 1599
8:8 (10) So then they that are in the flesh cannot please God.
(10) The conclusion. Therefore they that walk after the flesh cannot please God: by which it follows that they are not grafted into Christ.
John Gill
8:8 So then they that are in the flesh,.... They that are in the flesh are the same who are said to be after it, Rom 8:5, and are there described. Such
cannot please God; men, whilst unregenerate, and as such, cannot please God; for though the persons of God's elect are wellpleasing to him always, as considered in Christ, in whom they are loved with an everlasting love, and were chosen in him, and all provisions grace and glory made for them in him; yet as considered in themselves, and whilst in the flesh, do not please him; for they are straying from him, are alienated from his life, are destitute of all grace, and particularly faith, without which it is impossible to please him; are filthy and unclean, and hence, whilst such have no enjoyment of him, or communion with him; wherefore he sends his Spirit to work in them that which is wellpleasing in his sight: but this is not to be understood so much of persons, and their non-acceptableness to God, as of the inability of unregenerate men to obtain the good will of God, or make their peace with him; which they have no inclination to, being enmity against him; and were they inclined to it, know not how to go about it; nor can they draw nigh to God to treat with him about terms of peace; nor can they do that which can procure peace; Christ is the only person that can, make peace, and has done it: or rather, of the impotency of natural men to do anything which pleasing in the sight of God. There are many things which are pleasing to him, such as prayer, praise, giving of alms, keeping his commandments, and walking in his ways; but these unregenerate men cannot do in any acceptable manner to God; for they are without the Spirit, without Christ, without faith; and in all they do have no view to the glory of God: they have neither grace, nor strength, nor right principles, nor right ends.
John Wesley
8:8 They who are in the flesh - Under the government of it.
Robert Jamieson, A. R. Fausset and David Brown
8:8 So then--nearly equivalent to "And so."
they that are in--and, therefore, under the government of
the flesh cannot please God--having no obediential principle, no desire to please Him.
8:98:9: Բայց դուք՝ ո՛չ էք մարմնով՝ այլ հոգւով. եթէ իցէ Հոգին Աստուծոյ ՚ի ձեզ բնակեալ. ապա եթէ ոք զՀոգի Քրիստոսի ո՛չ ունի, սա՝ չէ՛ նորա[3432]։ [3432] Ոմանք. Դուք էք ոչ մարմնով... իցէ Աստուծոյ Հոգին... ապա թէ ոք զՀոգին Քրիստոսի։
9 Բայց դուք մարմնի իշխանութեան տակ չէք, այլ՝ հոգու, եթէ Աստծու Հոգին բնակուած է ձեր մէջ: Ապա եթէ մէկը Քրիստոսի Հոգին չունի, նա նրան չի պատկանում:
9 Բայց դուք մարմնով չէք, հապա՝ հոգիով, եթէ Աստուծոյ Հոգին ձեր մէջ բնակած է. իսկ եթէ մէկը Քրիստոսին Հոգին չունի, անիկա անորը չէ։
Բայց դուք ոչ էք մարմնով, այլ` հոգւով, եթէ իցէ Հոգին Աստուծոյ ի ձեզ բնակեալ. ապա եթէ ոք զՀոգին Քրիստոսի ոչ ունի, սա չէ նորա:

8:9: Բայց դուք՝ ո՛չ էք մարմնով՝ այլ հոգւով. եթէ իցէ Հոգին Աստուծոյ ՚ի ձեզ բնակեալ. ապա եթէ ոք զՀոգի Քրիստոսի ո՛չ ունի, սա՝ չէ՛ նորա[3432]։
[3432] Ոմանք. Դուք էք ոչ մարմնով... իցէ Աստուծոյ Հոգին... ապա թէ ոք զՀոգին Քրիստոսի։
9 Բայց դուք մարմնի իշխանութեան տակ չէք, այլ՝ հոգու, եթէ Աստծու Հոգին բնակուած է ձեր մէջ: Ապա եթէ մէկը Քրիստոսի Հոգին չունի, նա նրան չի պատկանում:
9 Բայց դուք մարմնով չէք, հապա՝ հոգիով, եթէ Աստուծոյ Հոգին ձեր մէջ բնակած է. իսկ եթէ մէկը Քրիստոսին Հոգին չունի, անիկա անորը չէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: Но вы не по плоти живете, а по духу, если только Дух Божий живет в вас. Если же кто Духа Христова не имеет, тот [и] не Его.
8:9  ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα χριστοῦ οὐκ ἔχει, οὖτος οὐκ ἔστιν αὐτοῦ.
8:9. Ὑμεῖς (Ye) δὲ (moreover) οὐκ (not) ἐστὲ (ye-be) ἐν (in) σαρκὶ (unto-a-flesh,"ἀλλὰ (other) ἐν (in) πνεύματι, (unto-a-currenting-to,"εἴπερ (if-very) πνεῦμα (a-currenting-to) θεοῦ (of-a-Deity) οἰκεῖ (it-houseth-unto) ἐν (in) ὑμῖν. (unto-ye) εἰ (If) δέ (moreover) τις (a-one) πνεῦμα (to-a-currenting-to) Χριστοῦ (of-Anointed) οὐκ (not) ἔχει, (it-holdeth,"οὗτος (the-one-this) οὐκ (not) ἔστιν (it-be) αὐτοῦ. (of-it)
8:9. vos autem in carne non estis sed in Spiritu si tamen Spiritus Dei habitat in vobis si quis autem Spiritum Christi non habet hic non est eiusBut you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his.
8:9. And you are not in the flesh, but in the spirit, if it is true that the Spirit of God lives within you. But if anyone does not have the Spirit of Christ, he does not belong to him.
8:9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his:

9: Но вы не по плоти живете, а по духу, если только Дух Божий живет в вас. Если же кто Духа Христова не имеет, тот [и] не Его.
8:9  ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα χριστοῦ οὐκ ἔχει, οὖτος οὐκ ἔστιν αὐτοῦ.
8:9. vos autem in carne non estis sed in Spiritu si tamen Spiritus Dei habitat in vobis si quis autem Spiritum Christi non habet hic non est eius
But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
8:9. And you are not in the flesh, but in the spirit, if it is true that the Spirit of God lives within you. But if anyone does not have the Spirit of Christ, he does not belong to him.
8:9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Обращаясь к христианам, Апостол разъясняет им, почему на них должно и может исполниться оправдание закона (ст. 4). Причина этого та, что они живут по духу. Под духом здесь разумеется начало, противоположное плоти - это высшая сторона человеческого существа. Это начало, если только человек прислушивается к его указаниям, ведет человека к осуществлению высоких целей, какие имел закон Моисеев. - Если только. Это не есть выражение сомнения, а несомненное утверждение и равняется выражению: поелику (Иоанн Злат.). - Дух Божий живет в вас. Собственного духа человеку, однако, недостаточно для достижения спасения. Последнего христианин достигает именно потому, что его собственный дух просвещается и укрепляется живущим в христианине Духом Божьим (ср. Ин 4:23). - Если же кто Духа Христова не имеет... Так как здесь ясно указывается на состояние, противоположное только что описанному, то под Духом Христовым здесь нужно разуметь того же Духа Божия. Христовым Он назван, как посылаемый ради заслуг Господа Иисуса Христа (Ин 14:17, 18). - Не Его, т. е. не Христов, не находится в теснейшем общении со Христом (ср. Гал 3:29; 1Кор.15:23).
Adam Clarke: Commentary on the Bible - 1831
8:9: But ye are not in the flesh - Ye Christians, who have believed in Christ Jesus as the sin offering which has condemned sin in the flesh; and, having been justified by faith and made partakers of the Holy Spirit, are enabled to walk in newness of life.
If so be that the Spirit of God dwell in you - Or seeing that, ειπερ, the Spirit of God dwelleth in you. The flesh, the sinful principle, dwelt in them before; and its motions were the proofs of its indwelling; but now the Spirit dwells in them; and its testimony in their conscience, and its powerful operations in their hearts, are the proofs of its indwelling. God made man in union with himself, and his heart was his temple. Sin being committed, the temple was defiled, and God abandoned it. Jesus Christ is come by his sacrifice and Spirit to cleanse the temple, and make man again a habitation of God through the Spirit. And when this almighty Spirit again makes the heart his residence, then the soul is delivered from the moral effects of the fall. And that this is absolutely necessary to our present peace and final salvation is proved from this: that if any man have not the Spirit of Christ - the mind that was in him, produced there by the power of the Holy Ghost - he is none of his; he does not belong to the kingdom, flock, or family of God. This is an awful conclusion! Reader, lay it to heart.
Albert Barnes: Notes on the Bible - 1834
8:9: But ye - You who are Christians. This is the opposite character to what he had been describing, and shows the power of the gospel.
Not in the flesh - Not under the full influence of corrupt desires and passions.
But in the Spirit - That is, you are spiritually minded; you are under the direction and influence of the Holy Spirit.
The Spirit of God - The Holy Spirit.
Dwell in you - The Holy Spirit is often represented as dwelling in the hearts of Christians (compare Co1 2:16; Co1 6:19; Co2 6:16; Eph 2:21-22; Gal 4:6); and the meaning is not that there is a personal or physical indwelling of the Holy Spirit, but that he influences, directs, and guides Christians, producing meekness, love, joy, peace, longsuffering, gentleness, goodness, etc. Gal 5:22-23. The expression, to dwell in one, denotes intimacy of connection, and means that those things which are the fruits of the Spirit are produced in the heart. (See the supplementary note at Rom 8:10.)
Have not the Spirit of Christ - The word "Spirit" is used in a great variety of significations in the Scriptures. It most commonly in the New Testament refers to the third person of the Trinity, the Holy Spirit. But the expression "the Spirit of Christ" is not, I believe, any where applied to him, except it may be Pe1 1:11. He is called often the Spirit of God Mat 3:16; Mat 12:28; Co1 2:11, Co1 2:14; Co1 3:16; Co1 6:11; Eph 4:30, but not the Spirit of the Father. The word "spirit" is often used to denote the temper, disposition; thus we say, a man of a generous spirit, or of a Rev_engeful spirit, etc. It may possibly have this meaning here, and denotes that he who has not the temper or disposition of Christ is not his, or has no evidence of piety. But the connection seems to demand that it should be understood in a sense similar to the expression "the Spirit of God," and "the Spirit of him that raised up Jesus" Rom 8:11; and if so, it means the Spirit which Christ imparts, or sends to accomplish his work Joh 14:26, the Holy Spirit, sent to make us like Christ, and to sanctify our hearts. And in this sense it evidently denotes the Spirit which Christ would send to produce in us the views and feelings which he came to establish, and which shall assimilate us to himself. If this refers to the Holy Spirit, then we see the manner in which the apostle spoke of the Saviour. He regarded "the Spirit" as equally the Spirit of God and of Christ, as proceeding from both; and thus evidently believed that there is a union of nature between the Father and the Son. Such language could never be used except on the supposition that the Father and Son are one; that is, that Christ is divine.
Is none of his - Is not a Christian. This is a test of piety that is easily applied; and this settles the question. If a man is not influenced by the meek, pure, and holy spirit of the Lord Jesus, if he is not conformed to his image, if his life does not resemble that of the Saviour, he is a stranger to religion. No test could be more easily applied, and none is more decisive. It matters not what else he may have. He may be loud in his professions, amiable in his temper, bold in his zeal, or active in promoting the interests of his own party or denomination in the church; but if he has not the temper of the Saviour, and does not manifest his Spirit, it is as sounding brass or a tinkling cymdal. May all who read this, honestly examine themselves; and may they have what is the source of the purest felicity, the spirit and temper of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: But ye: Rom 8:2; Eze 11:19, Eze 36:26, Eze 36:27; Joh 3:6
if so be: Rom 8:11; Luk 11:13; Co1 3:16, Co1 6:19; Co2 6:16; Gal 4:6; Eph 1:13, Eph 1:17, Eph 1:18, Eph 2:22; Ti2 1:14; Jo1 3:24, Jo1 4:4; Jde 1:19-21
the Spirit: Joh 3:34; Gal 4:6; Phi 1:19; Pe1 1:11
he is: Joh 17:9, Joh 17:10; Co1 3:21-23, Co1 15:23; Co2 10:7; Gal 5:24; Rev 13:8, Rev 20:15
Geneva 1599
8:9 (11) But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
(11) He addresses the others, that is, those who walk after the Spirit, of whom we have to understand contrary things to the former: and first of all, he defines what it is to be in the Spirit, or to be sanctified: that is, to have the Spirit of God dwelling in us. Then he declares that sanctification is so joined and knit to our grafting into Christ, that it can by no means be separated.
John Gill
8:9 But ye are not in the flesh, but in the Spirit,.... That is, ye are not carnal, but spiritual men; or ye are not in a state of unregeneracy, but in a state of grace: the reason proving this is,
if so be, or "seeing"
that the Spirit of God dwell in you; the inhabitation of the Spirit is a distinguishing character of a regenerate man; which is to be understood not of his omnipresence, nor of a participation of his gifts, whether ordinary or extraordinary: nor does the Spirit of God only dwell in his people by his graces, but in person as in office, and in a way of special favour; as a spirit of illumination, regeneration, sanctification, and faith, as a comforter, a spirit of adoption, an intercessor, and as a pledge and seal of happiness: which inhabitation is personal; is not peculiar to him to the exclusion of the Father and of the Son; is expressive of property and dominion; is not confined to the souls of men, for he also dwells in their bodies; it is operative, powerful, and perpetual; it is the security of the saints' perseverance, and the pledge of their resurrection and future glory. This is owing not to any goodness in them, or to any fitness and preparations of theirs to receive him; but to a federal union to Christ and relation to him, to our Lord's ascension and intercession, and to the love and grace of the Father; and this proves a man to be a regenerate man, to be in the Spirit, and not in the flesh; for the Spirit of God is never in this sense in an unregenerate man, nor is he in any such sense without his grace; so that the indwelling of the Spirit is the grand evidence of relation to God, of an interest in Christ and union to him, and of a man's state and condition God-ward;
now if any man have not the Spirit of Christ, he is none of his. By "the Spirit of Christ", is not meant the human soul of Christ; nor his divine nature; nor his Gospel, which is the Spirit that gives life; but the Holy Ghost, the third person in the Trinity, the same which is called the Spirit before; and proves Christ to be God, he proceeds from him as from the Father, is sent by him, and with which Christ's human nature was fitted and filled. The Jews (x) often speak of , or "the spirit of the Messiah". Now to have him is not barely to partake of his gifts, but of his graces; to be possessed of him as one's own; to have communion with him, and to have him dwelling in us. There are some who have him not, nor never will have him, being none of Christ's; and God's elect, whilst in an unregenerate state, are without him; and whilst such, though they are his chosen and adopted ones, they are his by his Father's gift and his own purchase, they are his pardoned ones through his blood, and his justified ones through his righteousness; yet they are not his regenerated, called, and sanctified ones; nor can they claim any interest in him; nor are they known to be his by themselves or others; nor have they any communion with him, or enjoyment of him.
(x) Zohar in Gen. fol. 19. 3. & 107. 3. & 128. 3. Baal Hatturim in Gen. 1, 2. Caphtor, fol. 113. 2.
John Wesley
8:9 In the Spirit - Under his government. If any man have not the Spirit of Christ - Dwelling and governing in him. He is none of his - He is not a member of Christ; not a Christian; not in a state of salvation. A plain, express declaration, which admits of no exception. He that hath ears to hear, let him hear!
Robert Jamieson, A. R. Fausset and David Brown
8:9 But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you--This does not mean, "if the disposition or mind of God dwell in you"; but "if the Holy Ghost dwell in you" (see 1Cor 6:11, 1Cor 6:19; 1Cor 3:16, &c.). (It thus appears that to be "in the spirit" means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as the evidence that we are "in the spirit").
Now--"But."
if any man have not the Spirit of Christ--Again, this does not mean "the disposition or mind of Christ," but the Holy Ghost; here called "the Spirit of Christ," just as He is called "the Spirit of life in Christ Jesus" (see on Rom 8:2). It is as "the Spirit of Christ" that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him (Mt 3:16; Jn 3:34). Now if any man's heart be void, not of such dispositions, but of the blessed Author of them, "the Spirit of Christ."
he is none of his--even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!
8:108:10: Իսկ եթէ Քրիստոս ՚ի ձե՛զ է, ապա մարմին մեռեա՛լ է վասն մեղաց. եւ հոգին կենդանի՛ է վասն արդարութեան[3433]։ [3433] Ոմանք. Եւ հոգի կենդանի է։
10 Իսկ եթէ Քրիստոս ձեր մէջ է, ապա մարմինը մեռած է մեղքի համար, եւ հոգին կենդանի է արդարութեան համար:
10 Եւ եթէ Քրիստոս ձեր մէջ է, ա՛լ մարմինը մեռած է մեղքի համար ու հոգին կենդանի է արդարութեան համար։
Իսկ եթէ Քրիստոս ի ձեզ է, ապա մարմին մեռեալ է վասն մեղաց. եւ հոգին կենդանի է վասն արդարութեան:

8:10: Իսկ եթէ Քրիստոս ՚ի ձե՛զ է, ապա մարմին մեռեա՛լ է վասն մեղաց. եւ հոգին կենդանի՛ է վասն արդարութեան[3433]։
[3433] Ոմանք. Եւ հոգի կենդանի է։
10 Իսկ եթէ Քրիստոս ձեր մէջ է, ապա մարմինը մեռած է մեղքի համար, եւ հոգին կենդանի է արդարութեան համար:
10 Եւ եթէ Քրիստոս ձեր մէջ է, ա՛լ մարմինը մեռած է մեղքի համար ու հոգին կենդանի է արդարութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: А если Христос в вас, то тело мертво для греха, но дух жив для праведности.
8:10  εἰ δὲ χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
8:10. εἰ (If) δὲ (moreover) Χριστὸς (Anointed) ἐν (in) ὑμῖν, (unto-ye,"τὸ (the-one) μὲν (indeed) σῶμα (a-body) νεκρὸν (en-deaded) διὰ (through) ἁμαρτίαν, (to-an-un-adjusting-along-unto,"τὸ (the-one) δὲ (moreover) πνεῦμα (a-currenting-to) ζωὴ (a-lifing) διὰ (through) δικαιοσύνην. (to-a-course-belongedness)
8:10. si autem Christus in vobis est corpus quidem mortuum est propter peccatum spiritus vero vita propter iustificationemAnd if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
10. And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.
8:10. But if Christ is within you, then the body is indeed dead, concerning sin, but the spirit truly lives, because of justification.
8:10. And if Christ [be] in you, the body [is] dead because of sin; but the Spirit [is] life because of righteousness.
And if Christ [be] in you, the body [is] dead because of sin; but the Spirit [is] life because of righteousness:

10: А если Христос в вас, то тело мертво для греха, но дух жив для праведности.
8:10  εἰ δὲ χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
8:10. si autem Christus in vobis est corpus quidem mortuum est propter peccatum spiritus vero vita propter iustificationem
And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
8:10. But if Christ is within you, then the body is indeed dead, concerning sin, but the spirit truly lives, because of justification.
8:10. And if Christ [be] in you, the body [is] dead because of sin; but the Spirit [is] life because of righteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: А если Христос в вас. Апостол раскрывает далее спасительные последствия отмеченного им факта - общения христиан со Христом. Из того, что он заменяет выражение "Дух Христов" одним словом "Христос", с ясностью видно, что бытие Христа в нас в то же время есть и бытие Его Духа или Духа Божия (5:11): одно предполагает собою и другое. Поэтому Христос и говорил апостолам: "кто любит Меня, тот соблюдет слово Мое; и Отец Мой возлюбит его, и Мы придем к нему, и обитель у него сотворим" (Ин XIV:23). - Тело мертво для греха. Апостол, несомненно, говорит о смерти телесной: тело наше подвержено смерти, должно умереть. На ст. 11-й, где идет речь о телесном воскресении, ни выражение di 'amartin = через грех (по русск. переводу неправильно: для греха), ни связь этого места с 1: и 2-м ст. не допускают иного объяснения. - Через грех или вследствие греха. Уже выше Апостол разъяснил тесную связь между грехом и смертью (5:12; 6:16, 23), почему здесь не распространяется более об этом грехе. Естественнее всего, поэтому, здесь видеть указание на грех Адамов или, по крайней мере, на некоторые остатки его, которые не вполне уничтожаются и в возрожденном человеке. И в чине погребения православных христиан поэтому сказано, что нет человека, который бы в течение жизни не согрешил, а отсюда следует, что всякий человек должен умереть... - Дух жив. Это дух человеческий, но дух новый, стоящий под прямым действием Духа Божия. Этот дух, - как следует перевести с греческого, - есть жизнь (zwh), т. е. не только живой, но и такой, которого существо есть жизнь; возрожденный носить в себе начало вечной жизни. - Для правды. Опять вместо этого выражения нужно поставить другое: чрез правду (dia dikaiosunhn). Апостол разумеет здесь, как можно заключать из конца текста речи, ту праведность, которая есть истинное исполнение закона с помощью благодати Св. Духа. Божественное Правосудие требует, чтобы жизнь была подаваема там, где есть праведность. Как Сам Христос вошел в прославленную жизнь через то, что вовсе отстранил от Себя власть греха и живет для Бога (6:9, и сл.), так бывает и со всяким верующим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Privileges.A. D. 58.
10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God:

In these verses the apostle represents two more excellent benefits, which belong to true believers.

I. Life. The happiness is not barely a negative happiness, not to be condemned; but it is positive, it is an advancement to a life that will be the unspeakable happiness of the man (v. 10, 11): If Christ be in you. Observe, If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. iii. 17. Now we are here told what becomes of the bodies and souls of those in whom Christ is.

1. We cannot say but that the body is dead; it is a frail, mortal, dying body, and it will be dead shortly; it is a house of clay, whose foundation is in the dust. The life purchased and promised does not immortalize the body in its present state. It is dead, that is, it is appointed to die, it is under a sentence of death: as we say one that is condemned is a dead man. In the midst of life we are in death: be our bodies ever so strong, and healthful, and handsome, they are as good as dead (Heb. xi. 12), and this because of sin. It is sin that kills the body. This effect the first threatening has (Gen. iii. 19): Dust thou art. Methinks, were there no other argument, love to our bodies should make us hate sin, because it is such an enemy to our bodies. The death even of the bodies of the saints is a remaining token of God's displeasure against sin.

2. But the spirit, the precious soul, that is life; it is now spiritually alive, nay, it is life. Grace in the soul is its new nature; the life of the saint lies in the soul, while the life of the sinner goes no further than the body. When the body dies, and returns to the dust, the spirit if life; not only living and immortal, but swallowed up of life. Death to the saints is but the freeing of the heaven-born spirit from the clog and load of this body, that it may be fit to partake of eternal life. When Abraham was dead, yet God was the God of Abraham, for even then his spirit was life, Matt. xxii. 31, 32. See Ps. xlix. 15. And this because of righteousness. The righteousness of Christ imputed to them secures the soul, the better part, from death; the righteousness of Christ inherent in them, the renewed image of God upon the soul, preserves it, and, by God's ordination, at death elevates it, and improves it, and makes it meet to partake of the inheritance of the saints in light. The eternal life of the soul consists in the vision and fruition of God, and both assimilating, for which the soul is qualified by the righteousness of sanctification. I refer to Ps. xvii. 15, I will behold thy face in righteousness.

3. There is a life reserved too for the poor body at last: He shall also quicken your mortal bodies, v. 11. The Lord is for the body; and though at death it is cast aside as a despised broken vessel, a vessel in which is no pleasure, yet God will have a desire to the work of his hands (Job xiv. 15), will remember his covenant with the dust, and will not lose a grain of it; but the body shall be reunited to the soul, and clothed with a glory agreeable to it. Vile bodies shall be newly fashioned, Phil. iii. 21; 1 Cor. xv. 42. Two great assurances of the resurrection of the body are mentioned:-- (1.) The resurrection of Christ: He that raised up Christ from the dead shall also quicken. Christ rose as the head, and first-fruits, and forerunner of all the saints, 1 Cor. xv. 20. The body of Christ lay in the grave, under the sin of all the elect imputed, and broke through it. O grave, then, where is thy victory? It is in the virtue of Christ's resurrection that we shall rise. (2.) The indwelling of the Spirit. The same Spirit that raiseth the soul now will raise the body shortly: By his Spirit that dwelleth in you. The bodies of the saints are the temples of the Holy Ghost, 1 Cor. iii. 16; vi. 19. Now, though these temples may be suffered for awhile to lie in ruins, yet they shall be rebuilt. The tabernacle of David, which has fallen down, shall be repaired, whatever great mountains may be in the way. The Spirit, breathing upon dead and dry bones, will make them live, and the saints even in their flesh shall see God. Hence the apostle by the way infers how much it is our duty to walk not after the flesh, but after the Spirit, v. 12, 13. Let not our life be after the wills and motions of the flesh. Two motives he mentions here:-- [1.] We are not debtors to the flesh, neither by relation, gratitude, nor any other bond or obligation. We owe no suit nor service to our carnal desires; we are indeed bound to clothe, and feed, and take care of the body, as a servant to the soul in the service of God, but no further. We are not debtors to it; the flesh never did us so much kindness as to oblige us to serve it. It is implied that we are debtors to Christ and to the Spirit: there we owe our all, all we have and all we can do, by a thousand bonds and obligations. Being delivered from so great a death by so great a ransom, we are deeply indebted to our deliverer. See 1 Cor. vi. 19, 20. [2.] Consider the consequences, what will be at the end of the way. Here are life and death, blessing and cursing, set before us. If you live after the flesh, you shall die; that is, die eternally. It is the pleasing, and serving, and gratifying, of the flesh, that are the ruin of souls; that is, the second death. Dying indeed is the soul's dying: the death of the saints is but a sleep. But, on the other hand, You shall live, live and be happy to eternity; that is the true life: If you through the Spirit mortify the deeds of the body, subdue and keep under all fleshly lusts and affections, deny yourselves in the pleasing and humouring of the body, and this through the Spirit; we cannot do it without the Spirit working it in us, and the Spirit will not do it without our doing our endeavour. So that in a word we are put upon this dilemma, either to displease the body or destroy the soul.

II. The Spirit of adoption is another privilege belonging to those that are in Christ Jesus, v. 14-16.

1. All that are Christ's are taken into the relation of Children to God, v. 14. Observe, (1.) Their property: They are led by the Spirit of God, as a scholar in his learning is led by his tutor, as a traveller in his journey is led by his guide, as a soldier in his engagements is led by his captain; not driven as beasts, but led as rational creatures, drawn with the cords of a man and the bands of love. It is the undoubted character of all true believers that they are led by the Spirit of God. Having submitted themselves in believing to his guidance, they do in their obedience follow that guidance, and are sweetly led into all truth and all duty. (2.) Their privilege: They are the sons of God, received into the number of God's children by adoption, owned and loved by him as his children.

2. And those that are the sons of God have the Spirit,

(1.) To work in them the disposition of children.

[1.] You have not received the spirit of bondage again to fear, v. 15. Understand it, First, Of that spirit of bondage which the Old-Testament church was under, by reason of the darkness and terror of that dispensation. The veil signified bondage, 2 Cor. iii. 15. Compare v. 17. The Spirit of adoption was not then so plentifully poured out as now; for the law opened the wound, but little of the remedy. Now you are not under that dispensation, you have not received that spirit. Secondly, Of that spirit of bondage which many of the saints themselves were under at their conversion, under the convictions of sin and wrath set home by the Spirit; as those in Acts ii. 37, the jailer (Acts xvi. 30), Paul, Acts ix. 6. Then the Spirit himself was to the saints a spirit of bondage: "But," says the apostle, "with you this is over." "God as a Judge," says Dr. Manton, "by the spirit of bondage, sends us to Christ as Mediator, and Christ as Mediator, by the spirit of adoption, sends us back again to God as a Father." Though a child of God may come under fear of bondage again, and may be questioning his sonship, yet the blessed Spirit is not again a spirit of bondage, for then he would witness an untruth.

[2.] But you have received the Spirit of adoption. Men may give a charter of adoption; but it is God's prerogative, when he adopts, to give a spirit of adoption--the nature of children. The Spirit of adoption works in the children of God a filial love to God as a Father, a delight in him, and a dependence upon him, as a Father. A sanctified soul bears the image of God, as the child bears the image of the father. Whereby we cry, Abba, Father. Praying is here called crying, which is not only an earnest, but a natural expression of desire; children that cannot speak vent their desires by crying. Now, the Spirit teaches us in prayer to come to God as a Father, with a holy humble confidence, emboldening the soul in that duty. Abba, Father. Abba is a Syriac word signifying father or my father; pater, a Greek work; and why both, Abba, Father? Because Christ said so in prayer (Mark xiv. 36), Abba, Father: and we have received the Spirit of the Son. It denotes an affectionate endearing importunity, and a believing stress laid upon the relation. Little children, begging of their parents, can say little but Father, Father, and that is rhetoric enough. It also denotes that the adoption is common both to Jews and Gentiles: the Jews call him Abba in their language, the Greeks may call him pater in their language; for in Christ Jesus there is neither Greek nor Jew.

(2.) To witness to the relation of children, v. 16. The former is the work of the Spirit as a Sanctifier; this as a Comforter. Beareth witness with our spirit. Many a man has the witness of his own spirit to the goodness of his state who has not the concurring testimony of the Spirit. Many speak peace to themselves to whom the God of heaven does not speak peace. But those that are sanctified have God's Spirit witnessing with their spirits, which is to be understood not of any immediate extraordinary revelation, but an ordinary work of the Spirit, in and by the means of comfort, speaking peace to the soul. This testimony is always agreeable to the written word, and is therefore always grounded upon sanctification; for the Spirit in the heart cannot contradict the Spirit in the word. The Spirit witnesses to none the privileges of children who have not the nature and disposition of children.
Adam Clarke: Commentary on the Bible - 1831
8:10: And if Christ be in you, etc. - This is the criterion by which you may judge of the state of grace in which ye stand. If Christ dwell in your hearts by faith, the body is dead because of sin, δι' ἁμαρτιαν, in reference to sin; the members of your body no more perform the work of sin than the body of a dead man does the functions of natural life. Or the apostle may mean, that although, because of sin, the life of man is forfeited; and the sentence, dust thou art, and unto dust thou shalt return, must be fulfilled on every human being, until the judgment of the great day; yet, their souls being quickened by the indwelling Spirit of Christ, which enables them to live a life of righteousness, they receive a full assurance that their bodies, which are now condemned to death because of sin, shall be raised again to a life of immortal glory.
Albert Barnes: Notes on the Bible - 1834
8:10: And if Christ be in you - This is evidently a figurative expression, where the word "Christ" is used to denote his spirit, his principles; that is, he influences the man. Literally, he cannot be in a Christian; but the close connection between him and Christians, and the fact that they are entirely under his influence, is expressed by this strong figurative language. It is language which is not infrequently used; compare Gal 2:20; Col 1:27.
(The union between Christ and his people is sometimes explained of a merely relative in opposition to a real union. The union which subsists between a substitute, or surety, and the persons in whose room he has placed himself, is frequently offered in explanation of the Scripture language on the subject. In this view, Christ is regarded as legally one with his people, inasmuch, as what he has done or obtained, is held as done and obtained by them. Another relative union, employed to illustrate that which subsists between Christ and believers, is the union of a chief and his followers, which is simply a union of design, interest, sentiment, affection, destiny, etc. Now these representations are true so far as they go; and furnish much interesting and profitable illustration. They fall short, however, of the full sense of Scripture on the point. That there is a real or vital union between Christ and his people, appears from the language of the inspired writers in regard to it.
The special phraseology which they employ, cannot well be explained of any relative union At all events, it is as strong as they could have employed, on the supposition, that they had wished to convey the idea of the most intimate possible connection. Christ is said to be "in them," and they are represented as "in him." He "abides in them, and they in him." They "dwelt" in each other; Joh 14:20; Joh 15:4; Jo1 3:24; Jo1 4:12. Moreover, the Scripture illustrations of the subject furnish evidence to the same effect. The mystical union, as it has been called, is compared to the union of stones in a building, branches in a vine, members in a human body, and even to what subsists between the Father and the Son; Pe1 2:4; Eph 2:20, Eph 2:22; Joh 15:1-8; 1Co. 12:12-31; Joh 17:20-23. Now if all these are real unions, is not this union real also? If not, where is the propriety or justice of the comparisons? Instead of leading us to form accurate notions on the subject, they would seem calculated to mislead.
This real and vital union is formed by the one Spirit of Christ, the Holy Spirit pervading the Head and the members of the mystical body; Co1 6:17; Co1 12:13; Jo1 3:24; Jo1 4:13. It is true, indeed, that the essential presence of Christ's Spirit is everywhere, but he is present in Christ's members, in a special way, as the fountain of spiritual influence. This spiritual presence, which is the bond of union, is manifested immediately upon a man's reception of Christ by faith. From that hour he is one with Christ, because the same Spirit lives in both. Indeed this union is the foundation of all the relative unions which have been employed to illustrate the subject; without it, we could have no saving relation to Christ whatever. That it is mysterious cannot be denied. The apostle himself affirms as much, Eph 5:32; Col 1:27. Although we know the fact, we cannot explain the manner of it, but must not on this account reject it, any more than we would the doctrine of the Spirit's essential presence, because we do not understand it.)
The body is dead - This passage has been interpreted in very different ways. Some understand it to mean that the body is dead in respect to sin; that is, that sin has no more power to excite evil passions and desires; others, that the body must die on account of sin but that the spiritual part shall live, and even the body shall live also in the resurrection. Thus, Calvin, Beza, and Augustine. Doddridge understands it thus: Though the body is to die on account of the first sin that entered into the world, yet the spirit is life, and shall continue to live on foRev_er, through that righteousness which the second Adam has introduced." To each of these interpretations there are serious objections, which it is not necessary to urge. I understand the passage in the following manner: The body refers to that of which the apostle had said so much in the pRev_ious chapters - the flesh, the man before conversion. It is subject to corrupt passions and desires, and may be said thus to be dead, as it has none of the elements of spiritual life. It is under the reign of sin and death. The word μέν men, indeed, or truly, has been omitted in our translation, and the omission has obscured the sense. The expression is an admission of the apostle, or a summary statement of what had before been shown. "It is to be admitted, indeed, or it is true, that the unrenewed nature, the man before conversion, under the influence of the flesh, is spiritually dead. Sin has its seat in the fleshly appetites; and the whole body may be admitted thus to be dead or corrupt."
Because of sin - Through sin δἰ ἁμαρτία di' hamartia; by means of sinful passions and appetites.
But the spirit - This stands opposed to the body; and it means that the soul, the immortal part, the renovated man, was alive, or was under the influence of living principles. It was imbued with the life which the gospel imparts and had become active in the service of God. The word "spirit" here does not refer to the Holy Spirit, but to the spirit of man, the immortal part, recovered, renewed, and imbued with life under the gospel.
Because of righteousness - Through righteousness διὰ δικαιοσύνην dia dikaiosunē n. This is commonly interpreted to mean, with reference to righteousness, or that it may become righteous. But I understand the expression to be used in the sense in which the word is so frequently used in this Epistle, as denoting God's plan of justification; see the note at Rom 1:17. "The spirit of man has been recovered and made alive through his plan of justification. It communicates life, and recovers man from his death in sin to life."
The "body" in this passage has generally been understood in the literal sense, which, doubtless, ought not to be rejected without some valid reason. There is nothing in the connection that demands the figurative sense. The apostle admits that, notwithstanding of the indwelling of the Spirit, the body must die. "It indeed (μεν men ) is dead because of sin." The believer is not delivered from temporal death. Yet there are two things which may well reconcile him to the idea of laying aside for a while the clay tabernacle. The "mortal body," though it now die, is not destined to remain foRev_er under the dominion of death, but shall be raised again incorruptible and glorious, by the power of the same Spirit that raised up Jesus from the dead. Meanwhile, "the spirit, or soul, is life, because of righteousness." In consequence of that immaculate righteousness, of which Paul had had said so much in the pRev_ious part of this Epistle, the souls of believers, even now, enjoy spiritual life, which shall issue in eternal life and glory.
Those who understand σῶμα sō ma figuratively in the 10th verse, insist, indeed, that the resurrection in the 11th, is figurative also. But "the best commentators" says Bloomfield, "both ancient and modern, with reason prefer the literal view, especially on account of the phrase θνητα thnē ta σῶματα sō mata which seems to confine it to this sense.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: if Christ: Joh 6:56, Joh 14:20, Joh 14:23, Joh 15:5, Joh 17:23; Co2 13:5; Eph 3:17; Col 1:27
the body: Rom 8:11, Rom 5:12; Co2 4:11, Co2 5:1-4; Th1 4:16; Heb 9:27; Pe2 1:13, Pe2 1:14; Rev 14:13
but: Joh 4:14, Joh 6:54, Joh 11:25, Joh 11:26, Joh 14:19; Co1 15:45; Co2 5:6-8; Phi 1:23; Col 3:3, Col 3:4; Heb 12:23; Rev 7:14-17
life: Rom 5:21; Co2 5:21; Phi 3:9
Geneva 1599
8:10 (12) And if Christ [be] in you, the (n) body [is] dead because of sin; but the Spirit [is] life because of righteousness.
(12) He confirms the faithful against the relics of flesh and sin, granting that these things are yet (as appears by the corruption which is in them) having effects on one of their parts (which he calls the body, that is to say, a lump) which is not yet purged from this earthly filthiness in death: but in addition not wanting to doubt at all of the happy success of this combat, because even this little spark of the Spirit (that is, of the grace of regeneration), which is evidently in them as appears by the fruits of righteousness, is the seed of life.
(n) The flesh, or all that which as yet remains fast in the grips of sin and death.
John Gill
8:10 And if Christ be in you,.... Not as he is in the whole world, and in all his creatures, or circumscriptively, and to the exclusion of himself elsewhere; for his person is above in heaven, his blood is within the vail, his righteousness is upon his people, and his Spirit and grace are in them; and so he comes to be in them, he is formed in their hearts by the Spirit of God in regeneration, when the Father reveals him not only to them, but in them; and he himself enters and takes possession of them as his own, manifests himself to them, communicates his grace, and grants them communion with him. This being their case,
the body is dead because of sin: by which is meant, not the body of sin, though this is called a body, and a body of death, yet is not dead, much less is it so by reason of sin; but this fleshly body, because liable to afflictions, which are called deaths, has the seeds of mortality in it, and shall in a little time die, notwithstanding the gift of it to Christ, though it is redeemed by his blood, and united to him; the reason of it is not merely the decree of God, nor does it arise from the original constitution of the body, but sin is the true reason of it, sin original and actual, indwelling sin, but not by way of punishment for it, for Christ has bore that, death is one of the saints' privileges, it is for their good, and therefore desired by them; but that they might be rid of it, and free from all those troubles which are the consequences of it:
but the spirit is life, because of righteousness; not the Spirit of God, who lives in himself, is the author of life to others, of natural and spiritual life, continues as a principle of life in the saints, is the pledge of everlasting life, and is so to them because of the righteousness of Christ nor grace, or the new creature, which is sometimes called Spirit, and may be said to be life, it lives unto righteousness, and is owing to and supported by the righteousness of the Son of God; but the soul of man is here meant, in opposition to the body, which is of a spiritual nature, immaterial and immortal; and this may be said in believers to be life or live, for it not only lives naturally, but spiritually; it lives a life of holiness from Christ, a life of faith upon him, and a life of justification by him, and will live eternally; first in a separate state from the body after death, till the resurrection morn, it does not die with the body, nor sleep with it in the grave, nor is it in any "limbus" or state of purgatory, but in paradise, in heaven, in the arms and presence of Christ, where it is not inactive, but employed in the best of service: and after the resurrection it will live with the body in glory for evermore; and this is owing to righteousness, not to the righteousness of man, but the imputed righteousness of Christ; for as it was sin, and loss of righteousness thereby which brought death on man, the righteousness of Christ is that on which believers live now, and is their right and title to eternal life hereafter.
John Wesley
8:10 Now if Christ be in you - Where the Spirit of Christ is, there is Christ. The body indeed is dead - Devoted to death. Because of sin - Heretofore committed. But the Spirit is life - Already truly alive. Because of righteousness - Now attained. From Rom 8:13, St. Paul, having finished what he had begun, Rom 6:1, describes purely the state of believers.
Robert Jamieson, A. R. Fausset and David Brown
8:10 And if Christ be in you--by His indwelling Spirit in virtue of which we have one life with him.
the body--"the body indeed."
is dead because of--"by reason of"
sin; but the spirit is life because--or, "by reason"
of righteousness--The word "indeed," which the original requires, is of the nature of a concession--"I grant you that the body is dead . . . and so far redemption is incomplete, but," &c.; that is, "If Christ be in you by His indwelling Spirit, though your 'bodies' have to pass through the stage of 'death' in consequence of the first Adam's 'sin,' your spirit is instinct with new and undying 'life,' brought in by the 'righteousness' of the second Adam" [THOLUCK, MEYER, and ALFORD in part, but only HODGE entirely].
8:118:11: Եթէ Հոգի այնորիկ որ յարոյցն զՅիսուս ՚ի մեռելոց՝ բնակեալ է ՚ի ձեզ. ապա եւ որ յարոյցն զՔրիստոս ՚ի մեռելոց՝ կենդանացուսցէ՛ զմահկանացու մարմինս ձեր բնակեալ Ոգւովն իւրով ՚ի ձեզ[3434]։ վջ [3434] Ոսկան յաւելու. Եւ որ յարոյցն զՅիսուս Քրիստոս ՚ի մեռե՛՛։ Ոմանք. Կենդանացուսցէ եւ զմահկա՛՛... Հոգւովն իւրով։
11 Եթէ ձեր մէջ բնակւում է Նրա Հոգին, ով յարութիւն տուեց Յիսուսին մեռելներից, ապա եւ, ով յարութիւն տուեց Քրիստոսին մեռելներից, կը կենդանացնի ձեր մահկանացու մարմինները ձեր մէջ բնակուող իր Հոգով:
11 Իսկ եթէ Յիսուսը մեռելներէն յարուցանողին Հոգին ձեր մէջ բնակած է, ուրեմն անիկա որ Քրիստոսը մեռելներէն յարուցանեց, պիտի կենդանացնէ ձեր մահկանացու մարմիններն ալ իր Հոգիովը որ ձեր մէջ կը բնակի։
Եթէ Հոգի այնորիկ որ յարոյց զՅիսուս ի մեռելոց` բնակեալ է ի ձեզ, ապա եւ որ յարոյցն զՔրիստոս ի մեռելոց` կենդանացուսցէ զմահկանացու մարմինս ձեր բնակեալ Հոգւովն իւրով ի ձեզ:

8:11: Եթէ Հոգի այնորիկ որ յարոյցն զՅիսուս ՚ի մեռելոց՝ բնակեալ է ՚ի ձեզ. ապա եւ որ յարոյցն զՔրիստոս ՚ի մեռելոց՝ կենդանացուսցէ՛ զմահկանացու մարմինս ձեր բնակեալ Ոգւովն իւրով ՚ի ձեզ[3434]։ վջ
[3434] Ոսկան յաւելու. Եւ որ յարոյցն զՅիսուս Քրիստոս ՚ի մեռե՛՛։ Ոմանք. Կենդանացուսցէ եւ զմահկա՛՛... Հոգւովն իւրով։
11 Եթէ ձեր մէջ բնակւում է Նրա Հոգին, ով յարութիւն տուեց Յիսուսին մեռելներից, ապա եւ, ով յարութիւն տուեց Քրիստոսին մեռելներից, կը կենդանացնի ձեր մահկանացու մարմինները ձեր մէջ բնակուող իր Հոգով:
11 Իսկ եթէ Յիսուսը մեռելներէն յարուցանողին Հոգին ձեր մէջ բնակած է, ուրեմն անիկա որ Քրիստոսը մեռելներէն յարուցանեց, պիտի կենդանացնէ ձեր մահկանացու մարմիններն ալ իր Հոգիովը որ ձեր մէջ կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Если же Дух Того, Кто воскресил из мертвых Иисуса, живет в вас, то Воскресивший Христа из мертвых оживит и ваши смертные тела Духом Своим, живущим в вас.
8:11  εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας χριστὸν ἐκ νεκρῶν ζῳοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8:11. εἰ (If) δὲ (moreover) τὸ (the-one) πνεῦμα (a-currenting-to) τοῦ (of-the-one) ἐγείραντος (of-having-roused) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἐκ (out) νεκρῶν ( of-en-deaded ) οἰκεῖ (it-houseth-unto) ἐν (in) ὑμῖν, (unto-ye,"ὁ (the-one) ἐγείρας (having-roused) ἐκ (out) νεκρῶν ( of-en-deaded ) Χριστὸν (to-Anointed) Ἰησοῦν (to-an-Iesous) ζωοποιήσει (it-shall-life-do-unto) [καὶ] "[and]"τὰ (to-the-ones) θνητὰ ( to-dieable ) σώματα (to-bodies) ὑμῶν (of-ye) διὰ (through) τοῦ (of-the-one) ἐνοικοῦντος (of-housing-in-unto) αὐτοῦ (of-it) πνεύματος (of-a-currenting-to) ἐν (in) ὑμῖν. (unto-ye)
8:11. quod si Spiritus eius qui suscitavit Iesum a mortuis habitat in vobis qui suscitavit Iesum Christum a mortuis vivificabit et mortalia corpora vestra propter inhabitantem Spiritum eius in vobisAnd if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
11. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall quicken also your mortal bodies through his Spirit that dwelleth in you.
8:11. But if the Spirit of him who raised up Jesus from the dead lives within you, then he who raised up Jesus Christ from the dead shall also enliven your mortal bodies, by means of his Spirit living within you.
8:11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you:

11: Если же Дух Того, Кто воскресил из мертвых Иисуса, живет в вас, то Воскресивший Христа из мертвых оживит и ваши смертные тела Духом Своим, живущим в вас.
8:11  εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας χριστὸν ἐκ νεκρῶν ζῳοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8:11. quod si Spiritus eius qui suscitavit Iesum a mortuis habitat in vobis qui suscitavit Iesum Christum a mortuis vivificabit et mortalia corpora vestra propter inhabitantem Spiritum eius in vobis
And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
8:11. But if the Spirit of him who raised up Jesus from the dead lives within you, then he who raised up Jesus Christ from the dead shall also enliven your mortal bodies, by means of his Spirit living within you.
8:11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Здесь Апостол показывает, что в конце концов и тело наше будет освобождено из-под власти смерти. - Если же Дух... живет в вас. Апостол, в существе, повторяет мысль 10-го стиха (Христос в вас). Духа же Божия он характеризует как Духа Того, Кто воскресил из мертвых Иисуса. Об этом воскресении Иисуса он упоминает для того, чтобы и мы имели надежду на такое же воскресение. Для этого же он называет здесь Спасителя просто Иисусом. - Его человеческим именем: воскресение человека Иисуса (XVII им. 2, 5) ручается и за воскресение других людей. - Христа. Апостол намеренно заменяет этим именем имя Иисус, чтобы показать, что воскрешен наш посредник, ходатай, Мессия и что в силу этого наша уверенность в нашем воскресении должна быть еще сильнее. - О живом. Нашим телам, которые подвергнутся полному разрушению, потребуется и полное восстановление жизни, которое обозначается выражением "оживить" (zwopoein), тогда как для тела Христова, которое такому разрушению не подверглось, достаточно было простого пробуждения (egeirein). Христос в гробе как бы почивал! (Плотью уснув... поет Церковь об умершем Христе). - Смертные - которым предстоит умереть. - Духом Своим, т. е. ради Его, в вас обитающего, Духа. Такие тела, которые удостоились послужить храмом для Св. Духа (1Кор.3:16), не могут быть оставлены Богом на веки в прахе: они должны быть воскрешены! (ср. Рим 1:4).
Adam Clarke: Commentary on the Bible - 1831
8:11: But if the Spirit, etc. - This verse confirms the sense given to the preceding. He who here receives the grace and Spirit of Christ, and continues to live under its influence a life of obedience to the Divine will, shall have a resurrection to eternal life; and the resurrection of Christ shall be the pattern after which they shall be raised.
By his Spirit that dwelleth in you - Instead of δια του ενοικουντος αυτου πνευματος, because of the Spirit of him who dwelleth in you, DEFG, a great many others, with the Vulgate, Itala, and several of the fathers, have δια το ενοικουν αυτου πνευμα, which gives almost no variety of meaning. The latter may be neater Greek, but it is not better sense than the preceding.
Albert Barnes: Notes on the Bible - 1834
8:11: But if the Spirit of him ... - The Holy Spirit, Rom 8:9.
He that raised up Christ ... - He that had power to restore him to life, has power to give life to you. He that did, in fact, restore him to life, will also restore you. The argument here seems to be founded, first, on the power of God; and, secondly, on the connection between Christ and his people; compare Joh 14:19, "Because I live, ye shall live also."
Shall also quicken - Shall make alive.
Your mortal bodies - That this does not refer to the resurrection of the dead seems to be apparent, because that is not attributed to the Holy Spirit. I understand it as referring to the body, subject to carnal desires and propensities; by nature under the reign of death, and therefore mortal; that is, subject to death. The sense is, that under the gospel, by the influence of the Spirit, the entire man will be made alive in the service of God. Even the corrupt, carnal, and mortal body, so long under the dominion of sin, shall be made alive and recovered to the service of God. This will be done by the Spirit that dwells in us, because that Spirit has restored life to our souls, abides with us with his purifying influence, and because the design and tendency of his indwelling is to purify the entire man, and restore all to God. Christians thus in their bodies and their spirits become sacred. For even their body, the seat of evil passions and desires, shall become alive in the service of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: him: Rom 8:9, Rom 4:24, Rom 4:25; Act 2:24, Act 2:32, Act 2:33; Eph 1:19, Eph 1:20; Heb 13:20; Pe1 1:21
he that raised: Rom 8:2, Rom 6:4, Rom 6:5; Isa 26:19; Eze 37:14; Joh 5:28, Joh 5:29; Co1 6:14, Co1 15:16, Co1 15:20-22; Co1 15:51-57; Co2 4:14; Eph 2:5; Phi 3:21; Th1 4:14-17; Pe1 3:18; Rev 1:18, Rev 11:11, Rev 20:11-13
mortal: Rom 6:12; Co1 15:53; Co2 4:11, Co2 5:4
by his Spirit: or, because of his Spirit
dwelleth: Rom 8:9; Joh 7:38, Joh 7:39, Joh 14:17
Geneva 1599
8:11 (13) But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that (o) dwelleth in you.
(13) A confirmation of the former sentence. You have the very same Spirit which Christ has: therefore at length he will do the same in you, that he did in Christ, that is, when all infirmities being utterly laid aside, and death overcome, he will clothe you with heavenly glory.
(o) By the strength and power of him, who showed the same might first in our head, and daily works in his members.
John Gill
8:11 But if the Spirit of him that raised up Jesus from the dead,.... These words are not to be understood as they are by some, of the continued work of sanctification in the heart by the Spirit of God; for regeneration, and not sanctification, is signified by quickening, which quickening occurs when the Spirit of God first takes up his dwelling in the soul; besides, the apostle had spoke of the life of the spirit or soul before; and they are mortal bodies, and not its mortal souls, which are said to be quickened, for these cannot mean the body of sin, or the remains of corruption, as they are said to be, and which are never quickened, nor never can be. To understand the words in such a sense, is not so agreeable to the resurrection of Christ here mentioned; whereas Christ's resurrection is often used as an argument of ours, which is designed here, where the apostle argues from the one to the other. The Spirit
dwells in the saints as his temples: the Spirit that dwells in them is, "the Spirit of him that raised up Jesus from the dead"; by whom is meant God the Father, to whom the resurrection of Christ from the dead is here and elsewhere ascribed. This "periphrasis" of him is used, to express the power, justice, and grace of God in the resurrection of his Son; to show that the Spirit of God was concerned in it; and the greatness of the person of the Spirit that dwells in the saints; and what reason they have to believe the sanctification of their souls, and the redemption of their bodies, since such a divine Spirit dwells in them; wherefore,
he that raised up Christ from the dead, which is the Father,
shall also quicken your mortal bodies by his Spirit that dwelleth in you; not the souls of the saints, for these die not: but their "bodies", called "mortal", because appointed to death, are under the sentence of it, and in which it already works; "your" bodies and not others; mortal ones, and not airy, celestial, immortal ones; the very same they carry about with them here, and in which the Spirit of God had dwelt. These shall be quickened. The Jews frequently express the resurrection by , "the quickening of the dead" some distinguish (y) between "the resurrection" of the dead, which is common to the wicked, and "the quickening" of them, peculiar to the righteous: though, it is observed, this distinction does not always hold: however, this act of quickening seems here designed to express the peculiar blessing, of the saints; for though the wicked shall be raised from the dead, yet they will not rise with the saints, nor by virtue of union to Christ, nor to an eternal life of joy and happiness; in this sense the saints only will be quickened, "by the Spirit"; not as an instrument, but as a coefficient cause with the Father and Son: or "because of the Spirit that dwelleth in you", the bodies of the saints are the temples of the Holy Ghost, they are sanctified by him, where he continues to dwell by virtue of union to Christ, and in consequence of it will quicken them at the last day; so the Jews say, that the Holy Ghost brings to the resurrection of the dead (z).
(y) Vid. Buxtorf. Lexic. Rabbinic. p. 745, 746. (z) Misn. Sota, c. 9. sect. 15.
Robert Jamieson, A. R. Fausset and David Brown
8:11 But--"And."
if the Spirit of him that raised up Jesus from the dead dwell in you--that is, "If He dwell in you as the Spirit of the Christ-raising One," or, "in all the resurrection-power which He put forth in raising Jesus."
he that raised up Christ from the dead--Observe the change of name from Jesus, as the historical Individual whom God raised from the dead, to CHRIST, the same Individual, considered as the Lord and Head of all His members, or of redeemed Humanity [ALFORD].
shall also quicken--rather, "shall quicken even"
your mortal bodies by--the true reading appears to be "by reason of."
his Spirit that dwelleth in you--"Your bodies indeed are not exempt from the death which sin brought in; but your spirits even now have in them an undying life, and if the Spirit of Him that raised up Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as it was, shall yet experience the same resurrection as that of their living Head, in virtue of the indwelling of same Spirit in you that quickened Him."
8:128:12: Այսուհետեւ ե՛ղբարք՝ պարտապան եմք, ո՛չ մարմնով ըստ մարմնոյ կեալ[3435]։ [3435] Ոմանք. Ոչ մարմնոյ ըստ մարմնոյ կեալ։
12 Այսպէս, ուրեմն, եղբայրնե՛ր, մարմնին չէ, որ պարտական ենք՝ ըստ մարմնի ապրելով.
12 Ապա ուրեմն, եղբայրնե՛ր, պարտական ենք, ո՛չ թէ մարմնին՝ մարմնաւորապէս ապրելու համար.
Այսուհետեւ, եղբարք, պարտապան եմք ոչ մարմնոյ ըստ մարմնոյ կեալ:

8:12: Այսուհետեւ ե՛ղբարք՝ պարտապան եմք, ո՛չ մարմնով ըստ մարմնոյ կեալ[3435]։
[3435] Ոմանք. Ոչ մարմնոյ ըստ մարմնոյ կեալ։
12 Այսպէս, ուրեմն, եղբայրնե՛ր, մարմնին չէ, որ պարտական ենք՝ ըստ մարմնի ապրելով.
12 Ապա ուրեմն, եղբայրնե՛ր, պարտական ենք, ո՛չ թէ մարմնին՝ մարմնաւորապէս ապրելու համար.
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: Итак, братия, мы не должники плоти, чтобы жить по плоти;
8:12  ἄρα οὗν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῆν·
8:12. Ἄρα (Thus) οὖν, (accordingly," ἀδελφοί , ( Brethrened ,"ὀφειλέται (debtors) ἐσμέν, (we-be) οὐ (not) τῇ (unto-the-one) σαρκὶ (unto-a-flesh) τοῦ (of-the-one) κατὰ (down) σάρκα (to-a-flesh) ζῇν, (to-life-unto)
8:12. ergo fratres debitores sumus non carni ut secundum carnem vivamusTherefore, brethren, we are debtors, not to the flesh to live according to the flesh.
12. So then, brethren, we are debtors, not to the flesh, to live after the flesh:
8:12. Therefore, brothers, we are not debtors to the flesh, so as to live according to the flesh.
8:12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh:

12: Итак, братия, мы не должники плоти, чтобы жить по плоти;
8:12  ἄρα οὗν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῆν·
8:12. ergo fratres debitores sumus non carni ut secundum carnem vivamus
Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
8:12. Therefore, brothers, we are not debtors to the flesh, so as to live according to the flesh.
8:12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-18: Ввиду того, что сказано о плоти и смерти с одной стороны (в 5-9: стихах) и о Духе - с другой (10-11: ст.), Апостол теперь с полным правом обращается к читателям с увещанием - не служить плоти, а напротив, стараться подавлять ее возбуждения. Делая это и вместе с тем отдавая себя водительству Духа Божия, читатели получают уверенность в том, что они на самом деле чада Божии. В этом убеждает их и руководящий ими Дух Святой. Чем же важно это сознание? Чада Божии, очевидно, имеют полное основание надеяться получить те же блага, какие получил и Первородный их брат (Рим 8:29), если они только бестрепетно будут идти тем же путем страданий, каким прошел Христос. А эти страдания - слишком ничтожны по сравнению с ожидающим истинных христиан прославлением.

12: Мы не должники плоти, т. е. обязаны повиновением не плоти. - Чтобы жить по плоти, т. е. исполнять разные ее греховные пожелания.
Adam Clarke: Commentary on the Bible - 1831
8:12: Therefore, brethren, etc. - Dr. Taylor is of opinion that the apostle having spoken separately, both to Jews and Gentiles, concerning holiness and the obligations to it, now addresses himself to both conjointly, and,
I. Draws the general conclusion from all his arguments upon this subject, Rom 8:12.
II. Proves the validity of their claims to eternal life, Rom 8:14-17.
III. And as the affair of suffering persecution was a great stumbling block to the Jews, and might very much discourage the Gentiles, he introduces it to the best advantage, Rom 8:17, and advances several arguments to fortify their minds under all trials: as -
(1.) That they suffered with Christ;
(2.) In order to be glorified with him in a manner which will infinitely compensate all sufferings, Rom 8:17, Rom 8:18.
(3.) All mankind are under various pressures, longing for a better state, Rom 8:19-22.
(4.) Many of the most eminent Christians are in the same distressed condition, Rom 8:23.
(5.) According to the plan of the Gospel, we are to be brought to glory after a course of patience exercised in a variety of trials, Rom 8:24, Rom 8:25.
(6.) The Spirit of God will supply patience to every upright soul under persecution and suffering, Rom 8:26, Rom 8:27.
(7.) All things, even the severest trials, shall work together for their good, Rom 8:28. And this he proves, by giving us a view of the several steps which the wisdom and goodness of God have settled, in order to our complete salvation, Rom 8:29, Rom 8:30. Thence he passes to the affair of our perseverance; concerning which he concludes, from the whole of his preceding arguments, that as we are brought into a state of pardon by the free grace of God, through the death of Christ, who is now our mediator in heaven; no possible cause, providing we continue to love and serve God, shall be able to pervert our minds, or separate us from his love in Christ Jesus, Rom 8:31-39. Therefore, αρα ουν is the grand inference from all that he has been arguing in relation to sanctity of life, both to the Gentiles, chap. 6, and to the Jews, chap. 7, and 8, to this verse, where I suppose he begins to address himself to both, in a body, to the end of the chapter. - Taylor, page 317.
Albert Barnes: Notes on the Bible - 1834
8:12: We are debtors - We owe it as a matter of solemn obligation. This obligation arises,
(1) From the fact that the Spirit dwells in us;
(2) Because the design of his indwelling is to purify us;
(3) Because we are thus recovered from the death of sin to the life of religion; and he who has imparted life, has a right to require that it be spent in his service.
To the flesh - To the corrupt propensities and passions. We are not bound to indulge them because the end of such indulgence is death and ruin; Rom 7:21-22. But we are bound to live to God, and to follow the leadings of his Spirit, for the end is life and peace; Rom 7:22-23. The reason for this is stated in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: we are: Rom 6:2-15; Psa 116:16; Co1 6:19, Co1 6:20; Pe1 4:2, Pe1 4:3
Geneva 1599
8:12 (14) Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
(14) An exhortation to oppress the flesh daily more and more by the power of the Spirit of regeneration, because (he says) you are debtors to God, in that you have received so many benefits from him.
John Gill
8:12 Therefore, brethren, we are debtors,.... The appellation, "brethren", is not used, because they were so by nation or by blood, though many in the church at Rome were Jews; nor merely in a free familiar way of speaking; but rather on account of church membership, and especially because they were in the same spiritual relation to God and Christ: and the use of it by the apostle, shows his great humility and condescension, and his love and affection for them, and is designed to engage their attention and regard to what he was about to say, to them and of them; as that they were "debtors"; which is to be understood of them not as sinners, who as such had been greatly in debt, and had nothing to pay, and were liable to the prison of hell; for no mere creature could ever have paid off their debts; but Christ has done it for them, and in this sense they were not debtors: but they were so as saints, as men freed from condemnation and death; which doctrine of Christian liberty is no licentious one; it does not exempt from obedience, but the more and greater the favours are which such men enjoy, the more obliged they are to be grateful and obey; they are debtors, or trader obligation,
not to the flesh, to corrupt nature,
to live after the flesh, the dictates of that; nor should they be, both on God's account, since that is enmity to him, and is not subject to his law; and on their own account, because it is an enemy to them, brings reproach on them, and exposes them to death; but though it is not expressed, it is understood, that they are debtors to God; to God the Father, both as the God of nature, and of grace, as their covenant God and Father in Christ, who has blessed them with all spiritual blessings in him; to Christ himself, who has redeemed them by his blood: and to the Spirit of God who is in them, and for what he has been, is, and will be to them.
John Wesley
8:12 We are not debtors to the flesh - We ought not to follow it.
Robert Jamieson, A. R. Fausset and David Brown
8:12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh--"Once we were sold under sin (Rom 7:14); but now that we have been set free from that hard master and become servants to Righteousness (Rom 6:22), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!
8:138:13: Զի եթէ ըստ մարմնոյ կեցէք, մեռանելո՛ց էք. իսկ եթէ Հոգւով զգործս մարմնոյ սպանանիցէք, կեցջիք[3436]։ [3436] Ոսկան. Զի թէ ըստ մարմնոյ կեցջիք, մե՛՛։
13 որովհետեւ, եթէ ըստ մարմնի ապրէք, կը մեռնէք. իսկ եթէ Հոգով մարմնի գործերը սպանէք, կ’ապրէք.
13 Վասն զի եթէ մարմնաւորապէս ապրելու ըլլաք, պիտի մեռնիք. բայց եթէ Հոգիով մարմնին գործերը սպաննէք, պիտի ապրիք։
Զի թէ ըստ մարմնոյ [16]կեցէք, մեռանելոց էք. իսկ եթէ Հոգւով զգործս մարմնոյ սպանանիցէք, կեցջիք:

8:13: Զի եթէ ըստ մարմնոյ կեցէք, մեռանելո՛ց էք. իսկ եթէ Հոգւով զգործս մարմնոյ սպանանիցէք, կեցջիք[3436]։
[3436] Ոսկան. Զի թէ ըստ մարմնոյ կեցջիք, մե՛՛։
13 որովհետեւ, եթէ ըստ մարմնի ապրէք, կը մեռնէք. իսկ եթէ Հոգով մարմնի գործերը սպանէք, կ’ապրէք.
13 Վասն զի եթէ մարմնաւորապէս ապրելու ըլլաք, պիտի մեռնիք. բայց եթէ Հոգիով մարմնին գործերը սպաննէք, պիտի ապրիք։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: ибо если живете по плоти, то умрете, а если духом умерщвляете дела плотские, то живы будете.
8:13  εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνῄσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε.
8:13. εἰ (if) γὰρ (therefore) κατὰ (down) σάρκα (to-a-flesh) ζῆτε (ye-life-unto) μέλλετε (ye-impend) ἀποθνήσκειν, (to-die-off,"εἰ (if) δὲ (moreover) πνεύματι (unto-a-currenting-to) τὰς (to-the-ones) πράξεις (to-practices) τοῦ (of-the-one) σώματος (of-a-body) θανατοῦτε (ye-en-kill) ζήσεσθε . ( ye-shall-life-unto )
8:13. si enim secundum carnem vixeritis moriemini si autem Spiritu facta carnis mortificatis vivetisFor if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
13. for if ye live after the flesh, ye must die; but if by the spirit ye mortify the deeds of the body, ye shall live.
8:13. For if you live according to the flesh, you will die. But if, by the Spirit, you mortify the deeds of the flesh, you shall live.
8:13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live:

13: ибо если живете по плоти, то умрете, а если духом умерщвляете дела плотские, то живы будете.
8:13  εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνῄσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε.
8:13. si enim secundum carnem vixeritis moriemini si autem Spiritu facta carnis mortificatis vivetis
For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
8:13. For if you live according to the flesh, you will die. But if, by the Spirit, you mortify the deeds of the flesh, you shall live.
8:13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Если живете по плоти, то умрете. Апостол указывает этими словами на нелепое представление, какое питали в себе многие, будто бы жизнь по плоти, во грехе - есть настоящая жизнь! Это не жизнь, а верный путь к смерти... Напротив, жизнь может быть достоянием только тех, кто стремится подавить в себе дела плоти. Под этими делами Апостол разумеет те явления - и внешние и внутренние, - виновником которых является плоть, без контроля со стороны духа. А плоть, как известно, находится еще под влиянием остатков наследственного греха. - Духом, т. е. облагодатствованною душою, которая и должна руководить всею жизнью человека и умерщвлять, т. е. не давать чрезмерно развиваться потребностям плоти. - Живы будете. Христиане и теперь живы, но жизнь их будет все более и более развиваться и укрепляться и станет, наконец, вечною и блаженною жизнью не только в духе, как теперь (ст. 10), но и в теле (ст. 11) [В русском тексте (и славянском) принято чтение: дела плотские, но это чтение встречается только в западных кодексах и у западных церковных писателей Восточное же чтение - дела тела (t. swmatoV). Апостол, если принять последнее чтение, имеет здесь в виду то греховное тело, о котором он говорил в 6:6; возбуждения, исходящие от этого тела, производят дурное влияние на волю и деятельность человека. Телесная же жизнь вообще (напр., циркуляция крови в теле, дыхание, обмен веществ), конечно, не зависит от человека и человек не может ее подавлять. Но во всяком случае человек не должен, по Апостолу, безразлично относиться к функциям тела - еде и питью, сну и бодрствованию и т. д., а держать их под известною дисциплиною, чтобы они не привели его к жизни по плоти (ср. 1Кор.9:27; 6:12-20; Рим 13:14): это и будет умерщвлением тела.].
Adam Clarke: Commentary on the Bible - 1831
8:13: For if ye live after the flesh, ye shall die - Though μελλετε αποθνησκειν may mean, ye shall afterwards die, and this seems to indicate a temporal death, yet not exclusively of an eternal death; for both, and especially the latter, are necessarily implied.
But if ye through the Spirit - If ye seek that grace and spiritual help which the Gospel of Christ furnishes, resist, and, by resisting, mortify the deeds of the flesh, against which the law gave you no assistance, ye shall live a life of faith, love, and holy obedience here, and a life of glory hereafter.
Albert Barnes: Notes on the Bible - 1834
8:13: For if you live ... - If you live to indulge your carnal propensities, you will sink to eternal death; Rom 7:23.
Through the Spirit - By the aid of the Spirit; by cherishing and cultivating his influences. What is here required can be accomplished only by the aid of the Holy Spirit.
Do mortify - Do put to death; do destroy. Sin is mortified when its power is destroyed, and it ceases to be active.
The deeds of the body - The corrupt inclinations and passions; called deeds of the body, because they are supposed to have their origin in the fleshly appetites.
Ye shall live - You shall be happy and saved. Either your sins must die, or you must. If they are suffered to live, you will die. If they are put to death, you will be saved. No man can be saved in his sins. This closes the argument of the apostle for the superiority of the gospel to the Law in promoting the purity of man. By this train of reasoning, he has shown that the gospel has accomplished what the Law could not do - the sanctification of the soul, the destruction of the corrupt passions of our nature, and the recovery of man to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: ye live: Rom 8:1, Rom 8:4-6, Rom 6:21, Rom 6:23, Rom 7:5; Gal 5:19-21, Gal 6:8; Eph 5:3-5; Col 3:5, Col 3:6; Jam 1:14, Jam 1:15
but if: Rom 8:2; Co1 9:27; Gal 5:24; Eph 4:22; Col 3:5-8; Tit 2:12; Pe1 2:11
through: Rom 8:1; Eph 4:30, Eph 5:18; Pe1 1:22
Geneva 1599
8:13 (15) For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
(15) Another reason for the profit that follows: for those who battle and fight valiantly will have everlasting life.
John Gill
8:13 For if ye live after the flesh, ye shall die,.... Such persons are dead, whilst they live, and shall die a second or an eternal death, if grace prevent not. It may be asked, whether one that has received the grace of God in truth, can live after the flesh; flesh, or corrupt nature, though still in such a person, has not the dominion over him: to live in sin, or in a continued course of sinning, is contrary to the grace of God; but flesh may prevail and greatly influence the life and conversation, for a while; how long this may be the case of a true believer, under backslidings, through the power of corruptions and temptations, cannot be known; but certain it is, that it shall not be always thus with him. It may be further inquired, whether such an one may be so left to live after the flesh, as to die and perish eternally; Christ expressly says, such shall not die that live and believe in him; grace, which is implanted in their souls, is an incorruptible and never dying seed; grace and glory are inseparably connected together; but then such persons may die with respect to their frames, their comforts and the lively exercise of grace, which seems to be here intended; as appears from the next clause,
but if ye through the Spirit do mortify the deeds of the body, ye shall live. This is not to be understood of the mortification of the body itself; nor does it design any maceration or afflicting of it by any severities of life; nor of the destruction of the body of sin by Christ: or of the being and principles of sin in the saints by the Spirit of Christ; which is contrary to Scripture, to the experience of the saints, who find it in them, alive in them, and to their expectations, whilst in this world: nor is this mortification to be considered as a part of regeneration, which by some divines is made to consist in a sense of sin, grief for it, and hatred of it, in avoiding it, and in an expulsion of vicious habits and inclinations; but it should be observed, that the apostle is writing to persons that were already regenerate; nor does he ever exhort persons to regenerate themselves, which he would do here, if this was the sense; regeneration is a work of the Spirit of God, in which men are passive, whereas in the mortification here spoken of the saints are active, under the influence of the Spirit of God; besides, regeneration is done at once, and does not admit of degrees; and in and by that, sin, as to its being and principle, is so far from being destroyed, that it seems rather to revive in the sense and apprehension of regenerated persons: but it is a mortification of the outward actings of sin in the conversation, called, "the deeds of the body": and in the Claromontane exemplar, and in the Vulgate Latin version, "the deeds of the flesh": or as the Syriac version renders it, "the conversations", or manners of it, and so the Ethiopic version; that is, its outward course of life: and it signifies a subduing and weakening the vigour and power of sin in the lives and conversations of the saints, to which the grace and assistance of the Spirit are absolutely necessary; and such who are enabled to do so, "shall live" comfortably; they shall have communion with Christ here, and shall live a life of glory with him hereafter. Such a way of speaking as this is used by the Jews; say they (a),
"what shall a man do that he may live? it is replied, , "he shall mortify himself";''
which the gloss explains by "he shall humble himself"; walk humbly before God and men, in his life and conversation.
(a) T. Bab. Tamid, fol. 32. 1. Vid. T. Bab. Beracot, fol. 63. 2. Raya Mehimna in Zohar in Exod. fol. 65. 3.
John Wesley
8:13 The deeds of the flesh - Not only evil actions, but evil desires, tempers, thoughts. If ye mortify - Kill, destroy these. Ye shall live - The life of faith more abundantly here, and hereafter the life of glory.
Robert Jamieson, A. R. Fausset and David Brown
8:13 For if ye live after the flesh, ye shall die--in the sense of Rom 6:21.
but if ye through the Spirit do mortify the deeds of the body--(See on Rom 7:23).
ye shall live--in the sense of Rom 6:22. The apostle is not satisfied with assuring them that they are under no obligations to the flesh, to hearken to its suggestions, without reminding them where it will end if they do; and he uses the word "mortify" (put to death) as a kind of play upon the word "die" just before. "If ye do not kill sin, it will kill you." But he tempers this by the bright alternative, that if they do, through the Spirit, mortify the deeds of the body, such a course will infallibly terminate in "life" everlasting. And this leads the apostle into a new line of thought, opening into his final subject, the "glory" awaiting the justified believer.
Note, (1) "There can be no safety, no holiness, no happiness, to those who are out of Christ: No "safety," because all such are under the condemnation of the law (Rom 8:1); no holiness, because such only as are united to Christ have the spirit of Christ (Rom 8:9); no happiness, because to be "carnally minded is death" (Rom 8:6)" [HODGE]. (2) The sanctification of believers, as it has its whole foundation in the atoning death, so it has its living spring in the indwelling of the Spirit of Christ (Rom 8:2-4). (3) "The bent of the thoughts, affections, and pursuits, is the only decisive test of character (Rom 8:5)" [HODGE]. (4) No human refinement of the carnal mind will make it spiritual, or compensate for the absence of spirituality. "Flesh" and "spirit" are essentially and unchangeably opposed; nor can the carnal mind, as such, be brought into real subjection to the law of God (Rom 8:5-7). Hence (5) the estrangement of God and the sinner is mutual. For as the sinner's state of mind is "enmity against God" (Rom 8:7), so in this state he "cannot please God" (Rom 8:8). (6) Since the Holy Ghost is, in the same breath, called indiscriminately "the Spirit of God," "the Spirit of Christ," and "Christ" Himself (as an indwelling life in believers), the essential unity and yet Personal distinctness of the Father, the Son, and the Holy Ghost, m the one adorable Godhead must be believed, as the only consistent explanation of such language (Rom 8:9-11). (7) The consciousness of spiritual life in our renewed souls is a glorious assurance of resurrection life in the body also, in virtue of the same quickening Spirit whose inhabitation we already enjoy (Rom 8:11). (8) Whatever professions of spiritual life men may make, it remains eternally true that "if we live after the flesh we shall die," and only "if we through the Spirit do mortify the deeds of the body we shall live" (Rom 8:13, and compare Gal 6:7-8; Eph 5:6; Phil 3:18-19; 1Jn 3:7-8).
SECOND: The Sonship of Believers--Their Future Inheritance--The Intercession of the Spirit for Them (Rom 8:14-27).
8:148:14: Զի որ Հոգւովն Աստուծոյ վարին, նոքա՛ են որդիք Աստուծոյ։
14 որովհետեւ նրանք, որ առաջնորդւում են Աստծու Հոգով, նրա՛նք են Աստծու որդիներ.
14 Վասն զի անոնք որ Աստուծոյ Հոգիովը կ’առաջնորդուին, անոնք Աստուծոյ որդիներն են։
Զի որ Հոգւովն Աստուծոյ վարին, նոքա են որդիք Աստուծոյ:

8:14: Զի որ Հոգւովն Աստուծոյ վարին, նոքա՛ են որդիք Աստուծոյ։
14 որովհետեւ նրանք, որ առաջնորդւում են Աստծու Հոգով, նրա՛նք են Աստծու որդիներ.
14 Վասն զի անոնք որ Աստուծոյ Հոգիովը կ’առաջնորդուին, անոնք Աստուծոյ որդիներն են։
zohrab-1805▾ eastern-1994▾ western am▾
8:1414: Ибо все, водимые Духом Божиим, суть сыны Божии.
8:14  ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὖτοι υἱοὶ θεοῦ εἰσιν.
8:14. ὅσοι ( Which-a-which ) γὰρ (therefore) πνεύματι (unto-a-currenting-to) θεοῦ (of-a-Deity) ἄγονται, (they-be-led,"οὗτοι (the-ones-these) υἱοὶ (sons) θεοῦ (of-a-Deity) εἰσίν. (they-be)
8:14. quicumque enim Spiritu Dei aguntur hii filii sunt DeiFor whosoever are led by the Spirit of God, they are the sons of God.
14. For as many as are led by the Spirit of God, these are sons of God.
8:14. For all those who are led by the Spirit of God are the sons of God.
8:14. For as many as are led by the Spirit of God, they are the sons of God.
For as many as are led by the Spirit of God, they are the sons of God:

14: Ибо все, водимые Духом Божиим, суть сыны Божии.
8:14  ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὖτοι υἱοὶ θεοῦ εἰσιν.
8:14. quicumque enim Spiritu Dei aguntur hii filii sunt Dei
For whosoever are led by the Spirit of God, they are the sons of God.
8:14. For all those who are led by the Spirit of God are the sons of God.
8:14. For as many as are led by the Spirit of God, they are the sons of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Апостол сказал, что христиане, умерщвляющие дела плоти, получат вечную и блаженную жизнь. Это он теперь и хочет обосновать. Чем же? Указанием на то, что они, христиане, будучи руководимы Духом Божиим, о чем сказал Апостол в последних словах 1-го стиха, являются сынами Божиими, а следовательно, и наследниками вечной жизни. Но последний вывод Апостол делает только в 17-м стихе. Следующие же стихи 15-16-й он посвящает доказательству той мысли, что христиане - действительно сыны Божии.
Adam Clarke: Commentary on the Bible - 1831
8:14: For as many as are led by the Spirit, etc. - No man who has not Divine assistance can either find the way to heaven, or walk in it when found. As Christ, by his sacrificial offering, has opened the kingdom of God to all believers; and, as a mediator, transacts the concerns of their kingdom before the throne; so the Spirit of God is the great agent here below, to enlighten, quicken, strengthen, and guide the true disciples of Christ; and all that are born of this Spirit are led and guided by it; and none can pretend to be the children of God who are not thus guided.
Albert Barnes: Notes on the Bible - 1834
8:14: For as many - Whosoever; all who are thus led. This introduces a new topic, illustrating the benefits of the gospel, to wit, that it produces a spirit of adoption, Rom 8:14-17.
As are led - As submit to his influence and control. The Spirit is represented as influencing, suggesting, and controlling. One evidence of piety is, a willingness to yield to that influence, and submit to him. One decided evidence of the lack of piety is, where there is an unwillingness to submit to that influence, but where the Holy Spirit is grieved and resisted. All Christians submit to his influence; all sinners decidedly reject it and oppose it. The influence of the Spirit, if followed, would lead every man to heaven. But when neglected, rejected, or despised, man goes down to hell. The glory belongs to the conducting Spirit when man is saved; the fault is man's when he is lost. The apostle here does not agitate the question how it is that the people of God are led by the Spirit, or why they yield to it when others resist it. His design is simply to state the fact, that they who are thus led are the sons of God, or have evidence of piety.
Are the sons of God - Are adopted into his family, and are his children. This is a name of endearment, meaning that they sustain to him this relation; that they are his friends, disciples, and imitators; that they are parts of the great family of the redeemed, of whom he is the Father and Protector. It is often applied to Christians in the Bible; Job 1:6; Joh 1:12; Phi 2:15; Jo1 3:1-2; Mat 5:9, Mat 5:45; Luk 6:35. This is a test of piety which is easily applied.
(1) are we conscious that an influence from above has been drawing us away from the corrupting passions and vanities of this world? This is the work of the Spirit.
(2) are we conscious of a desire to yield to that influence, and to be conducted in the path of purity and life? This is an evidence that we are the sons of God.
(3) do we offer no resistance; do we follow cheerfully, and obey this pure influence, leading us to mortify pride, subdue passion, destroy lust, humble ambition, and annihilate the love of wealth and of the world? If so, we are his children. God will not lead us astray; and our peace and happiness consists only in yielding ourselves to this influence entirely, and in being willing to be conducted by this unseen hand "beside the still waters of salvation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: led: Rom 8:5, Rom 8:9; Psa 143:10; Pro 8:20; Isa 48:16, Isa 48:17; Gal 4:6, Gal 5:16, Gal 5:18, Gal 5:22-25; Eph 5:9
they are: Rom 8:17; Co2 6:18; Gal 3:26; Eph 1:5; Jo1 3:1; Rev 21:7
Geneva 1599
8:14 (16) For as many as are led by the Spirit of God, they are the sons of God.
(16) A confirmation of this reason: for they are the children of God who are governed by his Spirit, therefore they will have everlasting life.
John Gill
8:14 For as many as are led by the Spirit of God,.... Not by the spirit of the world, or of the devil, or by their own spirits: the act of leading ascribed to the Spirit is either in allusion to the leading of blind persons, or such who are in the dark; or rather to the leading of children and teaching them to go; which supposes life in those that are led, and some degree of strength, though a good deal of weakness; and is a display of powerful and efficacious grace, and is always for their good: the Spirit of God leads them from sin, and from a dependence on their own righteousness, in paths they formerly knew not, and in which they should go, in the paths of faith and truth, of righteousness and holiness, and in a right, though sometimes a rough way; he leads them to the person, blood, and righteousness of Christ, and to the fulness of grace in him; into the presence of God, to the house and ordinances of God; into the truths of the Gospel, from one degree of grace to another, and at last to glory; which he does gradually, by little and little he leads them to see the iniquity of their hearts and natures, to lay hold on Christ and salvation by him, into the doctrines of grace, and the love and favour of God, and proportionally to the strength he gives: now such persons,
they are the sons of God: not in so high a sense as Christ is; nor in so low a sense as Adam was, and angels are; much less in such sense as wicked magistrates be; nor merely as professors of religion in common; but by adoption, not national, such as that of the Jews, but special; and which has some agreement with civil adoption, it being of persons to an inheritance, which they have no legal right unto, and it is done freely: though there is a difference between the one and the other; for in divine adoption there is no need on the adopter's side; nor no worth on the side of the adopted; proper qualifications are conveyed to them for the enjoyment of the inheritance, and which is enjoyed, the father and firstborn being living, and is an inheritance which vastly exceeds all others: now this blessing of being the sons of God, is owing not to ourselves, nor to our earthly parents, but to God; to the Father, who predestinated to it, and fixed it in the covenant of grace; to Christ, it is by him, as the Son of God, it is through him, as the Mediator, and it is for him, it is for his glory; and also to the Spirit of God, who manifests it, works faith to receive it, witnesses to it, and seals up to the full enjoyment of it. This favour is an instance of surprising grace, exceeds other blessings, makes the saints honorourable, is attended with many privileges, and lasts for ever: such who are in this relation to God, ought to ascribe it to his grace, to require him with thankfulness, and a becoming conversation, to be followers of him, and to love, honour, and obey him.
John Wesley
8:14 For as many as are led by the Spirit of God - In all the ways of righteousness. They are the sons of God - Here St. Paul enters upon the description of those blessings which he comprises, Rom 8:30, in the word glorified; though, indeed, he does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory.
Robert Jamieson, A. R. Fausset and David Brown
8:14 For as many as are led by the Spirit of God, they are the sons of God, they, &c.--"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."
8:158:15: Զի ո՛չ առէք զհոգին ծառայութեան միւսանգամ յերկեւղ, այլ առէք զհոգին որդեգրութեան. որով աղաղակեմք. Աբբար, Հա՛յր։
15 քանի որ չստացաք ծառայութեան հոգին վերստին երկիւղի մէջ ընկնելու համար, այլ ստացաք որդեգրութեան հոգին, որով աղաղակում ենք՝ Աբբա Հայր:
15 Քանզի դուք ծառայութեան հոգին չառիք կրկին վախնալու, հապա որդեգրութեան հոգին առիք, որ անով կը կանչենք Աբբա Հայր։
Զի ոչ առէք զհոգին ծառայութեան միւսանգամ յերկեւղ, այլ առէք զհոգին որդեգրութեան, որով աղաղակեմք. Աբբա Հայր:

8:15: Զի ո՛չ առէք զհոգին ծառայութեան միւսանգամ յերկեւղ, այլ առէք զհոգին որդեգրութեան. որով աղաղակեմք. Աբբար, Հա՛յր։
15 քանի որ չստացաք ծառայութեան հոգին վերստին երկիւղի մէջ ընկնելու համար, այլ ստացաք որդեգրութեան հոգին, որով աղաղակում ենք՝ Աբբա Հայր:
15 Քանզի դուք ծառայութեան հոգին չառիք կրկին վախնալու, հապա որդեգրութեան հոգին առիք, որ անով կը կանչենք Աբբա Հայր։
zohrab-1805▾ eastern-1994▾ western am▾
8:1515: Потому что вы не приняли духа рабства, [чтобы] опять [жить] в страхе, но приняли Духа усыновления, Которым взываем: 'Авва, Отче!'
8:15  οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, αββα ὁ πατήρ·
8:15. οὐ (Not) γὰρ (therefore) ἐλάβετε (ye-had-taken) πνεῦμα (to-a-currenting-to) δουλείας (of-a-bondeeing-of) πάλιν (unto-furthered) εἰς (into) φόβον, (to-a-fearee,"ἀλλὰ (other) ἐλάβετε (ye-had-taken) πνεῦμα (to-a-currenting-to) υἱοθεσίας, (of-a-son-placing-unto) ἐν (in) ᾧ (unto-which) κράζομεν (we-clamor-to,"Ἀββά (Abba) ὁ (the-one) πατήρ: (a-Father)
8:15. non enim accepistis spiritum servitutis iterum in timore sed accepistis Spiritum adoptionis filiorum in quo clamamus Abba PaterFor you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
15. For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father.
8:15. And you have not received, again, a spirit of servitude in fear, but you have received the Spirit of the adoption of sons, in whom we cry out: “Abba, Father!”
8:15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father:

15: Потому что вы не приняли духа рабства, [чтобы] опять [жить] в страхе, но приняли Духа усыновления, Которым взываем: 'Авва, Отче!'
8:15  οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, αββα ὁ πατήρ·
8:15. non enim accepistis spiritum servitutis iterum in timore sed accepistis Spiritum adoptionis filiorum in quo clamamus Abba Pater
For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
8:15. And you have not received, again, a spirit of servitude in fear, but you have received the Spirit of the adoption of sons, in whom we cry out: “Abba, Father!”
8:15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Не приняли духа рабства... Евреи - до Христа относились к закону Моисея, как покорные рабы, исполняя его предписания из страха наказания. Такие личности, как Давид, находивший сладкими слова закона Божия (Пс 118:103), были исключениями в народе еврейском. Язычники еще более чувствовали свое уничижение пред своими богами и жили в постоянном страхе пред лицом своих грозных и мстительных богов. - Духа усыновления, т. е. Духа, Который появился только в период усыновления людей Богу. В этом периоде - христианском - Бог приемлет верующих во Христа, как чад своих и дарует им все права чад (Еф 1:5) [Усыновление это нельзя понимать, однако, только как юридическое, как только изъявление решения Божия о людях. Люди изменяются и по существу, как это видно из того, что результатом этого усыновления должно быть освобождение и прославление их тела (ст. 23), и из того что не принимают в себя "дух" усыновления, который, конечно, знает их природу. Наконец, далее христиане называются уже не детьми, а чадами (tekna). Если первый термин, действительно, имеет юридический смысл, то второй уже такого смысла не имеет, а обозначает природу лица (16:19, 21).]. - Которым - правильнее: в котором. Дух является в христианах элементом, движущих их всею внутренней жизнью. - Взываем - Это восклицание чувств молитвенных (ср. Гал 4:6). - Авва. Имя это, первоначально перешедшее из иудейских молитв в христианские, как нарицательное, постепенно приняло характер имени собственного. Впрочем, у евреев это имя употреблялось о Боге только в устах народа (Исх 4:22; Ис 63:16; Ос 11:1), и только в Новом Завете, когда каждый отдельный верующий почувствовал себя чадом Божьим, оно стало употребляться и в молитвах, отдельных лиц. - Отче. По греч. поставлен здесь именит. падеж (о pathr), как приложение к слову Авва, так что оба эти слова нужно перевести: "Авва, дорогой oтец" [Апостол на первом месте ставит сирское слово (авва), вероятно, потому, что вспоминает Христа, Который, таким словом именно начал молитву "Отче наш". Заметить нужно, что в Ев. от Луки (11:2) призывание к этой молитве, по многим другим кодексам, читается просто: "Отче" (равносильно слову авва). Отсюда можно заключить, что и Апостол здесь в виду чтения молитвы Господней при общественном богослужении. За последнее предположение говорит и то, что Апостол употребляет здесь выражение: "взываем" (krazomen - кричим), которое не идет к домашней молитве, к молитве частной. ].
Adam Clarke: Commentary on the Bible - 1831
8:15: Ye have not received the spirit of bondage - All that were under the law were under bondage to its rites and ceremonies; and as, through the prevalence of that corrupt nature with which every human being is polluted, and to remove which the law gave no assistance, they were often transgressing, consequently they had forfeited their lives, and were continually, through fear of death, subject to bondage, Heb 2:15. The believers in Christ Jesus were brought from under that law, and from under its condemnation; and, consequently, were freed from its bondage. The Gentiles were also in a state of bondage as well as the Jews, they had also a multitude of burdensome rites and ceremonies, and a multitude of deities to worship; nor could they believe themselves secure of protection while one of their almost endless host of gods, celestial, terrestrial, or infernal, was left unpropitiated.
But ye have received the Spirit of adoption - Ye are brought into the family of God by adoption; and the agent that brought you into this family is the Holy Spirit; and this very Spirit continues to witness to you the grace in which ye stand, by enabling you to call God your Father, with the utmost filial confidence and affection.
The Spirit of adoption - Adoption was an act frequent among the ancient Hebrews, Greeks, and Romans; by which a person was taken out of one family and incorporated with another. Persons of property, who had no children of their own, adopted those of another family. The child thus adopted ceased to belong to his own family, and was in every respect bound to the person who had adopted him, as if he were his own child; and in consequence of the death of his adopting father he possessed his estates. If a person after he had adopted a child happened to have children of his own, then the estate was equally divided between the adopted and real children. The Romans had regular forms of law, by which all these matters were settled. - See in Aulus Gellius. Noctes Attic., vol. i. cap. xix. p. 331. Edit Beloe; and the note there.
Whereby we cry, Abba, Father - The reason why the Syriac and Greek words are here conjoined, may be seen in the note on Mar 14:36 (note), to which the reader is referred. The introduction of the words here shows that the persons in question had the strongest evidence of the excellence of the state in which they stood; they knew that they were thus adopted; and they knew this by the Spirit of God which was given them on their adoption; and let me say, they could know it by no other means. The Father who had adopted them could be seen by no mortal eye; and the transaction being purely of a spiritual nature, and transacted in heaven, can be known only by God's supernatural testimony of it upon earth. It is a matter of such solemn importance to every Christian soul, that God in his mercy has been pleased not to leave it to conjecture, assumption, or inductive reasoning; but attests it by his own Spirit in the soul of the person whom he adopts through Christ Jesus. It is the grand and most observable case in which the intercourse is kept up between heaven and earth; and the genuine believer in Christ Jesus is not left to the quibbles or casuistry of polemic divines or critics, but receives the thing, and the testimony of it, immediately from God himself. And were not the testimony of the state thus given, no man could possibly have any assurance of his salvation which would beget confidence and love. If to any man his acceptance with God be hypothetical, then his confidence must be so too. His love to God must be hypothetical, his gratitude hypothetical, and his obedience also. If God had forgiven me my sins, then I should love him, and I should be grateful, and I should testify this gratitude by obedience. But who does not see that these must necessarily depend on the If in the first case. All this uncertainty, and the perplexities necessarily resulting from it, God has precluded by sending the Spirit of his Son into our hearts, by which we cry, Abba, Father: and thus our adoption into the heavenly family is testified and ascertained to us in the only way in which it can possibly be done, by the direct influence of the Spirit of God. Remove this from Christianity, and it is a dead letter.
It has been remarked that slaves were not permitted to use the term Abba, father, or Imma, mother, in accosting their masters and mistresses. The Hebrew canon, relative to this, is extant in the tract Berachoth, fol. 16. 2, העבדים והשפחות אין קורין אותם לא אבא פלוגי ולא אימא פלוגית haabadim vehashshephachoth ein korin otham, lo Abba N velo Imma N. Men-servants and maid-servants do not call to their master Abba, (father), N. nor to their mistress Imma, (mother), N. And from this some suppose that the apostle intimates that being now brought from under the spirit of bondage, in which they durst not call God their Father, they are not only brought into a new state, but have got that language which is peculiar to that state. It is certain that no man who has not redemption in the blood of the cross has any right to call God Father, but merely as he may be considered the Father of the spirits of all flesh.
Some have supposed that the apostle, by using the Syriac and Greek words which express Father, shows the union of Jewish and Gentile believers in those devotions which were dictated by a filial spirit. Others have thought that these were the first words which those generally uttered who were made partakers of the Holy Spirit. It is enough to know that it was the language of their sonship, and that it expressed the clear assurance they had of being received into the Divine favor, the affection and gratitude they felt for this extraordinary blessing, and their complete readiness to come under the laws and regulations of the family, and to live in the spirit of obedience.
Albert Barnes: Notes on the Bible - 1834
8:15: The spirit of bondage - The spirit that binds you; or the spirit of a slave, that produces only fear. The slave is under constant fear and alarm. But the spirit of religion is that of freedom and of confidence; the spirit of children, and not of slaves; compare the note at Joh 8:32-36.
Again to fear - That you should again be afraid, or be subjected to servile fear - This implies that in their former state under the Law, they were in a state of servitude, and that the tendency of it was merely to produce alarm. Every sinner is subject to such fear. He has everything of which to be alarmed. God is angry with him; his conscience will trouble him; and he has everything to apprehend in death and in eternity. But it is not so with the Christian; compare Ti2 1:7.
The spirit of adoption - The feeling of affection, love, and confidence which pertains to children; not the servile, trembling spirit of slaves, but the temper and affectionate regard of sons. Adoption is the taking and treating a stranger as one's own child. It is applied to Christians because God treats them as his children; he receives them into this relation, though they were by nature strangers and enemies. It implies,
(1) That we by nature had no claim on him;
(2) That therefore, the act is one of mere kindness - of pure, sovereign love;
(3) That we are now under his protection and care; and,
(4) That we are bound to manifest toward him the spirit of children, and yield to him obedience. See the note at Joh 1:12; compare Gal 4:5; Eph 1:5. It is for this that Christians are so often called the sons of God.
Whereby we cry - As children who need protection and help. This evinces the habitual spirit of a child of God; a disposition,
(1) To express toward him the feelings due to a father;
(2) To call upon him; to address him in the language of affection and endearing confidence;
(3) To seek his protection and aid.
Abba This word is Chaldee (אבא abba), and means "father." Why the apostle repeats the word in a different language, is not known. The Syriac reads it. "By which we call the Father our Father." It is probable that the repetition here denotes merely intensity, and is designed to denote the interest with which a Christian dwells on the name, in the spirit of an affectionate, tender child. It is not unusual to repeat such terms of affection; compare Mat 7:22; Psa 8:1. This is an evidence of piety that is easily applied. He that can in sincerity, and with ardent affection apply this term to God, addressing him with a filial spirit as his Father, has the spirit of a Christian. Every child of God has this spirit; and he that has it not is a stranger to piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: the spirit: Exo 20:19; Num 17:12; Luk 8:28, Luk 8:37; Joh 16:8; Act 2:37, Act 16:29; Co1 2:12; Ti2 1:7; Heb 2:15, Heb 12:18-24; Jam 2:19; Jo1 4:18
the Spirit: Rom 8:16; Isa 56:5; Jer 3:19; Co1 2:12; Gal 4:5-7; Eph 1:5, Eph 1:11-14
Abba: Mar 14:36; Luk 11:2, Luk 22:42; Joh 20:17
Geneva 1599
8:15 (17) For ye have not received the (p) spirit of bondage again (q) to fear; but ye have received the Spirit of (r) adoption, whereby we cry, Abba, Father.
(17) He declares and expounds (as an aside) in these two verses by what right this name, to be called the children of God, is given to the believers: and it is because, he says, they have received the grace of the gospel, in which God shows himself, not (as before in the proclaiming of the law) terrible and fearful, but a most gentle and loving Father in Christ, so that with great boldness we call him Father, the Holy Spirit sealing this adoption in our hearts by faith.
(p) By the "Spirit" is meant the Holy Spirit whom we are said to receive, when he works in our minds.
(q) Which fear the Spirit stirred up in our minds by the preaching of the law.
(r) Who seals our adoption in our minds, and therefore opens our mouths.
John Gill
8:15 For ye have not received the spirit of bondage again to fear,.... By "the spirit of bondage" is meant, not the Spirit of God: for this is just the reverse of his character, who is a "free Spirit", or , "a Spirit of liberty"; and is contrary to his work and office, which is to show a soul its state of bondage by nature, and to deliver out of it; and though fear may arise from the convictions of sin, yet this he removes by discoveries of love; moreover, his work is to make application of grace and righteousness to sensible sinners, and to administer comfort to distressed minds, and make them meet for glory; and it is also contrary to the character of the persons in whom he dwells, who are the sons of God; besides, the Spirit of God, as a spirit of adoption, is in the text itself manifestly opposed to this spirit: but by it is intended a man's own spirit whilst in a state of unregeneracy, and particularly whilst under a work of the law; and it refers to that "pharisaical" spirit which prevailed among the Jews. Men in a state of nature are under a spirit of bondage to the lusts of the flesh; by these they are captivated and enslaved, and the consequence of it is a fearful apprehension, when convicted, of death, judgment, and wrath to come. They are in slavery to the god of this world, who leads them captive, and by injecting into them fears of death, are subject to bondage. The Jews in particular were in bondage to the law, ceremonial and moral; to the ceremonial law, as circumcision, observation of days, and multitudes of sacrifices. This law was an handwriting of ordinances against them; it obliged them to keep the whole moral law; the sacrifices of it could not take away sin; the breach of it, being punishable with death, must unavoidably induce a "spirit of bondage unto fear": they were in bondage to the moral law, which naturally genders to it, as it demands perfect obedience, but gives no strength to perform; as it shows a man his sin and misery, but not his remedy, as it accuses charges with sin, and curses and condemns for moreover, a spirit of bondage is brought upon persons through it, when they seek for justification and salvation by the works of it, for such obey it with mercenary views, not from love, but fear; and their comforts rise and fall according to their obedience: now these believers, though they had formerly been under such a spirit of bondage, were now delivered from it; nor should they return to it again:
but ye have received the spirit of adoption, by which is designed not a spirit of charity, or love, or inherent grace: adoption is not owing to inherent grace, or is any part of it: regeneration and adoption differ; adoption makes men the children of God, regeneration makes them appear to be so by giving them the nature of children; adoption is not a work of grace in us, but an act of grace without us, having its complete being in the mind of God; it is antecedent to a work of grace, inherent grace is a consequence of it, though no man knows, or has the comfort of his adoption, until he believes: rather a filial child like spirit, such a spirit as becomes the children of God is here meant; a spirit of freedom with God, of reverence of him, and of love of him, and of obedience to him; springing from filial affection and without mercenary views; a meek, harmless, and inoffensive spirit. Though it seems best of all to understand by it the Holy Spirit of God, who is distinguished from the spirit of believers, Rom 8:16, and is called "the Spirit of his Son" in a parallel place, Gal 4:6, and stands opposed here to a spirit of bondage, and may be so called because as a spirit of grace he flows from adoption; and is the discoverer, applier, witness, and ratifier of the blessing of adoption; and is the pledge, earnest, or seal of the future adoption or eternal inheritance: now the Spirit is received as such from the Father and the Son into the hearts of believers, by the means of the Gospel, in order to make known their adoption to them, which is an instance of grace, and ought to be acknowledged; for
we cry Abba, Father: by the help of the spirit of adoption; we, the saints under the Gospel dispensation, in opposition to the legal one, under which they had not that freedom; "cry" which denotes an internal vehemency and affection of soul, and an outward calling upon God, as a Father, with confidence; "Abba, Father, Father" is the explanation of the word "Abba", and which is added for explanation sake, and to express the vehemency of the affection, and the freedom and liberty which belongs to children: the words in the original are, the one a Syriac word in use with the Jews, the other a Greek one, and denotes that there is but one Father of Jews and Gentiles. The word "Abba" signifies "my Father", and is expressive of interest and of faith in it; and read backwards is the same as forwards, God is the Father of his people in adversity as well as prosperity; it is the word used by Christ himself in prayer, and which he directs his people to; to say no more, it is a word which the Jews did not allow servants, only freemen to make use of, and to be called by;
"it is a tradition; (say they (b),) that servants and handmaids, they do not use to call , "father such-a-one, or mother such-a-one";''
in allusion to which the apostle suggests, that only freemen, such as have the spirit of adoption, and not servants or bondsmen, can make use of this word "Abba", or call God their Father.
(b) T. Hieros. Niddah, fol. 492. T. Bab. Beracot, fol. 16. 2. Massecheth Senachot, c. 1. sect. 13. Maimon. Hilch. Nechalot, c. 4. sect. 5.
John Wesley
8:15 For ye - Who are real Christians. Have not received the spirit of bondage - The Holy Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet there was something of bondage remaining even in those who then had received the Spirit. Again - As the Jews did before. We - All and every believer. Cry - The word denotes a vehement speaking, with desire, confidence, constancy. Abba, Father - The latter word explains the former. By using both the Syriac and the Greek word, St. Paul seems to point out the joint cry both of the Jewish and gentile believers. The spirit of bondage here seems directly to mean, those operations of the Holy Spirit by which the soul, on its first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to the wrath of God. This, therefore, and the Spirit of adoption, are one and the same Spirit, only manifesting itself in various operations, according to the various circumstances of the persons.
Robert Jamieson, A. R. Fausset and David Brown
8:15 For, &c.--"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage."
again--gendering.
to fear--as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit."
but ye have received--"ye received."
the spirit of adoption, whereby--rather, "wherein."
we cry, Abba, Father--The word "cry" is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In Gal 4:6 this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts. Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare Mt 10:19-20; and see on Rom 8:4). "Abba" is the Syro-Chaldaic word for "Father"; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden (Mk 14:36). He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.
8:168:16: Նոյն ինքն Հոգի՛ն վկայէ հոգւոյս մերում, եթէ եմք որդիք Աստուծոյ[3437]։ [3437] Ոմանք. Հոգւոյս մերոյ՝ թէ եմք որ՛՛։
16 Նոյն ինքը Հոգին վկայում է մեր հոգուն, թէ Աստծու որդիներ ենք.
16 Նոյն ինքն Հոգին վկայութիւն կու տայ մեր հոգիին հետ, թէ մենք Աստուծոյ որդիներն ենք.
Նոյն ինքն Հոգին վկայէ հոգւոյս մերում, եթէ եմք որդիք Աստուծոյ:

8:16: Նոյն ինքն Հոգի՛ն վկայէ հոգւոյս մերում, եթէ եմք որդիք Աստուծոյ[3437]։
[3437] Ոմանք. Հոգւոյս մերոյ՝ թէ եմք որ՛՛։
16 Նոյն ինքը Հոգին վկայում է մեր հոգուն, թէ Աստծու որդիներ ենք.
16 Նոյն ինքն Հոգին վկայութիւն կու տայ մեր հոգիին հետ, թէ մենք Աստուծոյ որդիներն ենք.
zohrab-1805▾ eastern-1994▾ western am▾
8:1616: Сей самый Дух свидетельствует духу нашему, что мы--дети Божии.
8:16  αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῶ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ.
8:16. αὐτὸ (It) τὸ (the-one) πνεῦμα (a-currenting-to) συνμαρτυρεῖ (it-witnesseth-together-unto) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) ἡμῶν (of-us,"ὅτι (to-which-a-one) ἐσμὲν (we-be) τέκνα (producees) θεοῦ. (of-a-Deity)
8:16. ipse Spiritus testimonium reddit spiritui nostro quod sumus filii DeiFor the Spirit himself giveth testimony to our spirit that we are the sons of God.
16. The Spirit himself beareth witness with our spirit, that we are children of God:
8:16. For the Spirit himself renders testimony to our spirit that we are the sons of God.
8:16. The Spirit itself beareth witness with our spirit, that we are the children of God:
The Spirit itself beareth witness with our spirit, that we are the children of God:

16: Сей самый Дух свидетельствует духу нашему, что мы--дети Божии.
8:16  αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῶ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ.
8:16. ipse Spiritus testimonium reddit spiritui nostro quod sumus filii Dei
For the Spirit himself giveth testimony to our spirit that we are the sons of God.
8:16. For the Spirit himself renders testimony to our spirit that we are the sons of God.
8:16. The Spirit itself beareth witness with our spirit, that we are the children of God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Субъективное, наше личное, внутреннее, убеждение в нашем Богосыновнем состоянии подтверждается и внешним, чужим свидетельством (субъективным). Это - свидетельство духа Святого. - Сей Самый - правильнее: Сам (auto), т. е. Дух Сам теперь выступает свидетелем, тогда как раньше свидетельствовала о том же наша молитва, хотя совершаемая в духе Божьем. - Свидетельствует - точнее: свидетельствует вместе (sommartirei). Значит, здесь указывает уже на второе свидетельство духа нашего, о котором сказано в предшествующем стихе. Таким образом, являются два свидетеля: наш дух (nouV), просвещаемый Духом Божьим, и Сам дух Божий. - Дети - точнее: чады (tekna), выражение - большей нежности, чем дети.
Adam Clarke: Commentary on the Bible - 1831
8:16: The Spirit itself beareth witness with our spirit - Αυτο το πνευμα, that same Spirit, the Spirit of adoption; that is, the Spirit who witnesses this adoption; which can be no other than the Holy Ghost himself, and certainly cannot mean any disposition or affection of mind which the adopted person may feel; for such a disposition must arise from a knowledge of this adoption, and the knowledge of this adoption cannot be given by any human or earthly means; it must come from God himself: therefore the αυτο το πνευμα must have reference to that Spirit, by whom alone the knowledge of the adoption is witnessed to the soul of the believer.
With our spirit - In our understanding, the place or recipient of light and information; and the place or faculty to which such information can properly be brought. This is done that we may have the highest possible evidence of the work which God has wrought. As the window is the proper medium to let the light of the sun into our apartments, so the understanding is the proper medium of conveying the Spirit's influence to the soul. We, therefore, have the utmost evidence of the fact of our adoption which we can possibly have; we have the word and Spirit of God; and the word sealed on our spirit by the Spirit of God. And this is not a momentary influx: if we take care to walk with God, and not grieve the Holy Spirit, we shall have an abiding testimony; and while we continue faithful to our adopting Father, the Spirit that witnesses that adoption will continue to witness it; and hereby we shall know that we are of God by the Spirit which he giveth us.
Albert Barnes: Notes on the Bible - 1834
8:16: The Spirit - The Holy Spirit. That the Holy Spirit here is intended, is evident,
(1) Because this is the natural meaning of the expression;
(2) Because it is of the Holy Spirit that the apostle is mainly treating here;
(3) Because it would be an unnatural and forced construction to say of the temper of adoption that it bore witness.
Beareth witness - Testifies, gives evidence.
With our spirit - To our minds. This pertains to the adoption; and it means that the Holy Spirit furnishes evidence to our minds that we are adopted into the family of God. This effect is not infrequently attributed to the Holy Spirit, Co2 1:22; Jo1 5:10-11; Co1 2:12. If it be asked how this is done, I answer, it is not by any Revelation of new truth; it is not by inspiration; it is not always by assurance; it is not by a mere persuasion that we are elected to eternal life; but it is by producing in us the appropriate effects of his influence. It is his to renew the heart; to sanctify the soul; to produce "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," Gal 5:22-23. If a man has these, he has evidence of the witnessing of the Spirit with his spirit. If not, he has no such evidence. And the way, therefore, to ascertain whether we have this witnessing of the Spirit, is by an honest and prayerful inquiry whether these fruits of the Spirit actually exist in our minds. If they do, the evidence is clear. If not, all vain confidence of good estate; all visions, and raptures, and fancied Revelations, will be mere delusions. It may be added, that the effect of these fruits of the Spirit an the mind is to produce a calm and heavenly frame; and in that frame, when attended with the appropriate fruits of the Spirit in a holy life, we may rejoice as an evidence of piety.
That we are the children of God - That we are adopted into his family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: Spirit: Rom 8:23, Rom 8:26; Co2 1:22, Co2 5:5; Eph 1:13, Eph 4:30; Jo1 4:13
with our: Co2 1:12; Jo1 3:19-22, Jo1 5:10
John Gill
8:16 The Spirit itself beareth witness,.... The thing which the Spirit of God witnesses to is,
that we are the sons of God; which supposes the case in some sense doubtful and uncertain, at least that it is called in question; not by others, though it sometimes is, as by Satan, which need not seem strange, since he called in question the sonship of Christ himself, and by the world who know them not, and by good men, till better informed: but the testimony of the Spirit is not the satisfaction of others, but the saints themselves; who are ready to doubt of it at times, because of the greatness of the favour, and their own sinfulness and unworthiness; especially after backslidings; through the temptations of the devil, and because of their many trials and afflictions. Now this witness of the Spirit is to establish and confirm it; not to make the thing itself surer, for that stands on the sure foundation of predestination, on the unalterable covenant of grace, on union to Christ; redemption by him, the gift of Christ, and continuance of the Spirit; but to assure them of it, and of their interest in it; for the testimony is given "to our spirits"; so the words are read by the Syriac, Arabic, and Ethiopic versions, and by the Vulgate Latin; which reading seems better than
with our spirits; for our own spirits are no witnesses to ourselves: the Father and Son are co-witnesses of the Spirit, but not our own spirits; the spirits of the saints are they which receive the witness of the Spirit of God, to which it is made; not to their ears, for it is not an audible testimony; but to their hearts, it is internal; to their renewed souls, where faith is wrought to receive it; to their understandings, that they may know and be assured of it; to their spirits, which are apt to faint and doubt about it. Now it is "the Spirit itself" that bears this witness, and not others, or by others, but he himself in person; who is a divine witness, whose testimony therefore must be greater than others, and a faithful one, who will never deceive; for he witnesses what he knows, and what is sure and certain: his very being and habitation in the saints are witnesses and proofs of their adoption; his powerful operations and divine landings persuade to a belief of the truth of it; and by shedding abroad the Father's love in the heart, and by the application of Gospel promises, he causes and encourages them to "cry Abba", Father; which is a wonderful instance of his condescension and grace.
John Wesley
8:16 The same Spirit beareth witness with our spirit - With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant.
Robert Jamieson, A. R. Fausset and David Brown
8:16 The Spirit itself--It should be "Himself" (see on Rom 8:26).
beareth witness with our spirit, that we are the children--"are children"
of God--The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, "in the mouth of two witnesses" the thing is established. The apostle had before called us "sons of God," referring to our adoption; here the word changes to "children," referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive. The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.
8:178:17: Եւ եթէ որդիք, ապա եւ ժառա՛նգք. ժառանգք Աստուծոյ՝ եւ ժառանգակի՛ցք Քրիստոսի. եթէ չարչարանացն կցո՛րդ լինիմք, եւ փառացն հաղո՛րդ լինելո՛ց եմք[3438]։[3438] Ոմանք. Չարչարանացն Քրիստոսի կցորդ լինիցիմք։
17 եւ եթէ որդիներ ենք, ապա եւ՝ ժառանգներ. ժառանգներ Աստծու եւ ժառանգակիցներ Քրիստոսի. եթէ իր չարչարանքներին կցորդ ենք, հաղորդակից ենք լինելու եւ փառքին:
17 Եւ եթէ որդիներ, ուրեմն՝ ժառանգորդներ, Աստուծոյ ժառանգորդները ու Քրիստոսին ժառանգակիցներ, որպէս զի եթէ իր չարչարանքներուն կցորդ ըլլանք, իր փառքին ալ հաղորդ ըլլանք։
Եւ եթէ որդիք, ապա եւ ժառանգք. ժառանգք Աստուծոյ, եւ ժառանգակիցք Քրիստոսի. եթէ չարչարանացն կցորդ լինիմք, եւ փառացն հաղորդ լինելոց եմք:

8:17: Եւ եթէ որդիք, ապա եւ ժառա՛նգք. ժառանգք Աստուծոյ՝ եւ ժառանգակի՛ցք Քրիստոսի. եթէ չարչարանացն կցո՛րդ լինիմք, եւ փառացն հաղո՛րդ լինելո՛ց եմք[3438]։
[3438] Ոմանք. Չարչարանացն Քրիստոսի կցորդ լինիցիմք։
17 եւ եթէ որդիներ ենք, ապա եւ՝ ժառանգներ. ժառանգներ Աստծու եւ ժառանգակիցներ Քրիստոսի. եթէ իր չարչարանքներին կցորդ ենք, հաղորդակից ենք լինելու եւ փառքին:
17 Եւ եթէ որդիներ, ուրեմն՝ ժառանգորդներ, Աստուծոյ ժառանգորդները ու Քրիստոսին ժառանգակիցներ, որպէս զի եթէ իր չարչարանքներուն կցորդ ըլլանք, իր փառքին ալ հաղորդ ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: А если дети, то и наследники, наследники Божии, сонаследники же Христу, если только с Ним страдаем, чтобы с Ним и прославиться.
8:17  εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συγκληρονόμοι δὲ χριστοῦ, εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
8:17. εἰ (If) δὲ (moreover) τέκνα, (producees,"καὶ (and) κληρονόμοι : ( lot-parceleed ) κληρονόμοι ( lot-parceleed ) μὲν (indeed) θεοῦ, (of-a-Deity," συνκληρονόμοι ( lot-parceleed-together ) δὲ (moreover) Χριστοῦ, (of-Anointed,"εἴπερ (if-very) συνπάσχομεν (we-experience-together) ἵνα (so) καὶ (and) συνδοξασθῶμεν. (we-might-have-been-together-reckoned-to)
8:17. si autem filii et heredes heredes quidem Dei coheredes autem Christi si tamen conpatimur ut et conglorificemurAnd if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with , that we may be also glorified with .
8:17. But if we are sons, then we are also heirs: certainly heirs of God, but also co-heirs with Christ, yet in such a way that, if we suffer with him, we shall also be glorified with him.
8:17. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together.
And if children, then heirs; heirs of God, and joint- heirs with Christ; if so be that we suffer with [him], that we may be also glorified together:

17: А если дети, то и наследники, наследники Божии, сонаследники же Христу, если только с Ним страдаем, чтобы с Ним и прославиться.
8:17  εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συγκληρονόμοι δὲ χριστοῦ, εἴπερ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
8:17. si autem filii et heredes heredes quidem Dei coheredes autem Christi si tamen conpatimur ut et conglorificemur
And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
8:17. But if we are sons, then we are also heirs: certainly heirs of God, but also co-heirs with Christ, yet in such a way that, if we suffer with him, we shall also be glorified with him.
8:17. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Наследники. Апостол идет дальше в этой аргументации. Христиане являются теперь уже наследниками или, точнее, участниками (tlhronomoi) во всех благах, какие принадлежат их Отцу, Богу, и со временем получат участие в высшем благе, каким владеет Бог, - именно в вечной блаженной жизни (ст. 13-й). Бог здесь, конечно, мыслится не как умирающий владетель, а как живой раздаятель имущества своим детям (Лк 15:12). - Сонаследники же Христу. Здесь разумеется не новое какое наследство, а то же самое, что и в вышеприведенном выражении. О Христе особенно Апостол упоминает потому, что Он уже вступил во владение полною Своею сыновнею частью - получил блаженство и величие через воскресение из мертвых. - Если только с ним страдаем. Выражение "если только" не ослабляет у христиан уверенности в получении наследия, а только побуждает их к самоиспытанию в том, настолько ли крепко их общение со Христом, чтобы не разрушаться в падающих на христиан тяжелых испытаниях. Страдает со Христом тот, кто ради Евангелия идет на всякие мучения (Мф 10:38; 16:24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Privileges.A. D. 58.
17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation 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, 21 Because the creature itself also shall be delivered from the bondage 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 firstfruits 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? 25 But if we hope for that we see not, then do we with patience wait for it.

In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, v. 17. In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal. iv. 1, 2. Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises. 1. Heirs of God. The Lord himself is the portion of the saints' inheritance (Ps. xvi. 5), a goodly heritage, v. 6. The saints are spiritual priests, that have the Lord for their inheritance, Num. xviii. 20. The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev. xxi. 3. 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things (Heb. i. 2), and true believers, by virtue of their union with him, shall inherit all things, Rev. xxi. 7. Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory (John xvii. 24), shall sit down with him upon his throne, Rev. iii. 21. Lord, what is man, that thou shouldst thus magnify him! Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes.

I. As the reward of the saints' present sufferings; and it is a rich reward: If so be that we suffer with him (v. 17), or forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a Christian was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ--for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him. Those that suffered with David in his persecuted state were advanced by him and with him when he came to the crown; see 2 Tim. ii. 12. See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance (v. 18), in a comparison between the two, which is observable. 1. In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time (2 Cor. iv. 17), light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance and found light. 2. In the other scale he puts the glory, and finds that a weight, an exceeding and eternal weight: Glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory (1 Cor. ii. 9; 1 John iii. 2): it shall be revealed. It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3. He concludes the sufferings not worthy to be compared with the glory--ouk axia pros ten doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only; but the glory is rich and great, and concerns the soul, and is eternal. This he reckons. I reckon--logizomai. It is not a rash and sudden determination, but the product of a very serious and deliberate consideration. He had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolves the point. O how vastly different is the sentence of the word from the sentiment of the world concerning the sufferings of this present time! I reckon, as an arithmetician that is balancing an account. He first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little; he then sums up what is secured to us by Christ in the glory that shall be revealed, and this he finds to be an infinite sum, transcending all conception, the disbursement abundantly made up and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who as he is before-hand with us in suffering, so he will not be behind-hand with us in recompence? Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were; see 2 Cor. xi. 23-28. He knew what the glory of heaven is; see 2 Cor. xii. 3, 4. And, upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompence of reward, Heb. xi. 26.

II. As the accomplishment of the saints' present hopes and expectations, v. 19, &c. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure; for God by his Spirit would not raise and encourage those hopes only to defeat and disappoint them. He will establish that word unto his servants on which he has caused them to hope (Ps. cxix. 49), and heaven is therefore sweet; for, if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Prov. xiii. 12. Now he observes an expectation of this glory,

1. In the creatures v. 19-22. That must needs be a great, a transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little; and the more because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do the Gentile world, and their expectation of Christ and the gospel, which is an exposition very foreign and forced, but the whole frame of nature, especially that of this lower world--the whole creation, the compages of inanimate and sensible creatures, which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in the following observations:-- (1.) That there is a present vanity to which the creature, by reason of the sin of man, is made subject, v. 20. When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal. Under the bondage of corruption, v. 21. There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man: the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it is not the least part of their vanity and bondage that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin. And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same. Adam did it meritoriously; the creatures being delivered to him, when he by sin delivered himself he delivered them likewise into the bondage of corruption. God did it judicially; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. Ep elpidi hoti kai, &c.--in hope that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures that for our sin have become subject to vanity. (2.) That the creatures groan and travail in pain together under this vanity and corruption, v. 22. It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burden to the weary beast, Isa. xlvi. 1. There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall (Hab. ii. 11), the land cries, Job xxxi. 38. (3.) That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God (v. 21)-- they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed: when there will be new heavens there will be a new earth (2 Pet. iii. 13; Rev. xxi. 1); and there shall be a glory conferred upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying annihilating fire. What becomes of the souls of brutes, that go downwards, none can tell. But it should seem by the scripture that there will be some kind of restoration of them. And if it be objected, What use will they be of to glorified saints? we may suppose them of as much use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness of their Creator, that is enough. Compare with this Ps. xcvi. 10-13; xcviii. 7-9. Let the heavens rejoice before the Lord, for he cometh. (4.) That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, v. 19. Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It does not yet appear what we shall be (1 John iii. 2), but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast.

2. In the saints, who are new creatures, v. 23-25. Observe, (1.) The grounds of this expectation in the saints. It is our having received the first-fruits of the Spirit, which both quickens our desires and encourages our hopes, and both ways raises our expectations. The first-fruits did both sanctify and ensure the lump. Grace is the first-fruits of glory, it is glory begun. We, having received such clusters in this wilderness, cannot but long for the full vintage in the heavenly Canaan. Not only they--not only the creatures which are not capable of such a happiness as the first-fruits of the Spirit, but even we, who have such present rich receivings, cannot but long for something more and greater. In having the first-fruits of the Spirit we have that which is very precious, but we have not all we would have. We groan within ourselves, which denotes the strength and secrecy of these desires; not making a loud noise, as the hypocrites howling upon the bed for corn and wine, but with silent groans, which pierce heaven soonest of all. Or, We groan among ourselves. It is the unanimous vote, the joint desire, of the whole church, all agree in this: Come, Lord Jesus, come quickly. The groaning denotes a very earnest and importunate desire, the soul pained with the delay. Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail--groans that are symptoms of life, not of death. (2.) The object of this expectation. What is it we are thus desiring and waiting for? What would we have? The adoption, to wit, the redemption of our body. Though the soul be the principal part of the man, yet the Lord has declared himself for the body also, and has provided a great deal of honour and happiness for the body. The resurrection is here called the redemption of the body. It shall then be rescued from the power of death and the grave, and the bondage of corruption; and, though a vile body, yet it shall be refined and beautified, and made like that glorious body of Christ, Phil. iii. 21; 1 Cor. xv. 42. This is called the adoption. [1.] It is the adoption manifested before all the world, angels and men. Now are we the sons of God, but it does not yet appear, the honour is now clouded; but then God will publicly own all his children. The deed of adoption, which is now written, signed, and sealed, will then be recognized, proclaimed, and published. As Christ was, so the saints will be, declared to be the sons of God with power, by the resurrection from the dead, ch. i. 4. It will then be put past dispute. [2.] It is the adoption perfected and completed. The children of God have bodies as well as souls; and, till those bodies are brought into the glorious liberty of the children of God, the adoption is not perfect. But then it will be complete, when the Captain of our salvation shall bring the many sons to glory, Heb. ii. 10. This is that which we expect, in hope of which our flesh rests, Ps. xvi. 9, 10. All the days of our appointed time we are waiting, till this change shall come, when he shall call, and we shall answer, and he will have a desire to the work of his hands, Job xiv. 14, 15. (3.) The agreeableness of this to our present state, v. 24, 25. Our happiness is not in present possession: We are saved by hope. In this, as in other things, God hath made our present state a state of trial and probation--that our reward is out of sight. Those that will deal with God must deal upon trust. It is acknowledged that one of the principal graces of a Christian is hope (1 Cor. xiii. 13), which necessarily implies a good thing to come, which is the object of that hope. Faith respects the promise, hope the thing promised. Faith is the evidence, hope the expectation, of things not seen. Faith is the mother of hope. We do with patience wait. In hoping for this glory we have need of patience, to bear the sufferings we meet with in the way to it and the delays of it. Our way is rough and long; but he that shall come will come, and will not tarry; and therefore, though he seem to tarry, it becomes us to wait for him.
Adam Clarke: Commentary on the Bible - 1831
8:17: And if children, then heirs - For the legitimate children can alone inherit the estate. This is not an estate to which they succeed in consequence of the death of a former possessor; it is like the promised land, given by God himself, and divided among the children of the family.
Heirs of God - It is neither an earthly portion nor a heavenly portion; but God himself, who is to be their portion. It is not heaven they are to inherit; it is God, who is infinitely greater and more glorious than heaven itself. With such powers has God created the soul of man, that nothing less than himself can be a sufficient and satisfactory portion for the mind of this most astonishing creature.
Joint heirs with Christ - Partaking of the same eternal glory with the glorified human nature of Christ.
If so be that we suffer with him - Observe, says Dr. Taylor, how prudently the apostle advances to the harsh affair of suffering. He does not mention it till he had raised up their thoughts to the highest object of joy and pleasure - the happiness and glory of a joint inheritance with the ever-blessed Son of God.
We are heirs, heirs of God, and joint heirs with Christ, if so be that we suffer with him. This, with the additional consideration that we suffer with Christ, or, as he himself suffered, would greatly qualify the transitory afflictions of this world, and dispose them to attend to the other arguments he had to offer.
Albert Barnes: Notes on the Bible - 1834
8:17: And if children - If adopted into his family.
Then heirs - That is, he will treat us as sons. An heir is one who succeeds to an estate. The meaning here is, that if we sustain the relation of sons to God, that we shall be treated as such, and admitted to share his favors. An adopted son comes in for a part of the inheritance, Num. 27.
Heirs of God - This expression means that we shall be partakers of that inheritance which God confers on his people. That inheritance is his favor here, and eternal life hereafter. This is an honor infinitely higher than to be heir to the most princely earthly inheritance; or than to be the adopted son of the most magnificent earthly monarch.
And joint heirs with Christ - Christ is by eminence the "Son of God." As such, he is heir to the full honors and glory of heaven. Christians are united to him; they are his friends; and they are thus represented as destined to partake with him of his glory. They are the sons of God in a different sense from what he is; he by his nature and high relation, they by adoption; but still the idea of sonship exists in both; and hence, both will partake in the glories of the eternal inheritance; compare Phi 2:8-9; Heb 2:9-10. The connection between Christ and Christians is often referred to in the New Testament. The fact that they are united here is often alleged as a reason why they will be in glory, Joh 14:19, "Because I live, ye shall live also," Ti2 2:11-12; "For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him, Rev 3:21; "To him that overcometh will I grant to sit with me in my throne," etc., Joh 17:22-24.
If so be - If this condition exist; We shall not be treated as co-heirs with him, unless we here give evidence that we are united to him.
That we suffer with him - Greek, "If we suffer together, that we may also be glorified together." If we suffer in his cause; bear afflictions as he did; are persecuted and tried for the same thing; and thus show that we are united to him. It does not mean that we suffer to the same extent that he did, but we may imitate him in the kind of our sufferings, and in the spirit with which they are borne; and thus show that we are united to him.
That we may be also glorified together - If united in the same kind of sufferings, there is propriety in being united in destiny beyond the scenes of all suffering, the kingdom of blessedness and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: if children: Rom 8:3, Rom 8:29, Rom 8:30, Rom 5:9, Rom 5:10, Rom 5:17; Luk 12:32; Act 26:18; Gal 3:29, Gal 4:7; Eph 3:6; Tit 3:7; Heb 1:14, Heb 6:17; Jam 2:5; Pe1 1:4
heirs of: Mat 25:21; Luk 22:29, Luk 22:30; Joh 17:24; Co1 2:9, Co1 3:22, Co1 3:23; Rev 3:21, Rev 21:7
if so be: Mat 16:24; Luk 24:26; Joh 12:25, Joh 12:26; Act 14:22; Co2 4:8-12; Phi 1:29; Ti2 2:10-14
Geneva 1599
8:17 (18) And if children, then (s) heirs; heirs of God, and joint-heirs with Christ; (19) if so be that we suffer with [him], that we may be also glorified together.
(18) A proof of what follows from the confirmation: because he who is the son of God enjoys God with Christ.
(s) Partakers of our Father's goods, and that freely, because we are children by adoption.
(19) Now Paul teaches by what way the sons of God come to that happiness, that is, by the cross, as Christ himself did: and in addition declares to them fountains of comfort: firstly, that we have Christ a companion and associate of our afflictions: secondly, that we will also be his companions in everlasting glory.
John Gill
8:17 And if children, then heirs,.... Children, whether natural or adopted, are heirs to their parents, and according to the Roman laws, which some think the apostle here respects, whether male or female; but according to the Jewish laws (c), females did not inherit only in case of want of male issue; for though Job's daughters inherited with his sons, this was a peculiar case; and the Jewish writers say (d), it was , "on account of their worth and beauty"; yet adopted children among them, whether male or female, were equal to natural children in possessing the inheritance; however, the apostle includes both here, who are all one in Christ Jesus, and are all the children of God by faith in him, and so
heirs of God: either efficiently, he makes them heirs; they are not so by nature, nor do they become such by the works of the law; but God his rich grace adopts them into his family, begets them again, and freely bestows the inheritance on them: or subjectively, they are heirs of himself; he not only makes them his heirs, but he himself is their inheritance and portion; they are heirs of all things which are his; they share in his love, grace, and mercy; and his wisdom, power, truth, and faithfulness, and indeed, every perfection of his are engaged on their side, and in their favour; all things are theirs who have God to be their God and Father; the Gospel and the ministers of it are theirs; the world and the things of it, life and death, things present and things to come; heaven and happiness, which go by the names of glory, riches of glory, kingdom, eternal life and salvation, are all represented as things to be inherited by the saints. The Jews speak of God's inheriting of man, as the highest pitch of greatness man can arrive unto; thus explaining and paraphrasing on the names of the places from which the Israelites journeyed, Num 21:18, say (e),
"when a man makes himself as a wilderness, which is common to all, the law is given to him by gift, as it is said, "and from the wilderness to Mattanah": and when it is given to him by gift, , "God inherits him", as it is said, "and from Mattanah to Nahaliel"; the gloss upon it is, the law becomes to him , "as an inheritance"; and when , "God inherits him", he ascends to his greatness, i.e. to the highest pitch of it, as it is said, from "Nahaliel to Bamot";''
for when a man is worthy of this, as one of their commentators (f) on this place observes, he is called, "the inheritance of God", according to Deut 32:9; but our apostle speaks not of the saints as God's inheritance, which to be sure they are, but of God as theirs; and not of their inheriting the law, but God himself, which is certainly the highest pitch of honour and greatness that men can possibly enjoy. It is added,
and joint heirs with Christ: it is through him they are heirs of God and of glory; and with him will they partake of and enjoy the inheritance, which is secured to them by their being co-heirs with him: nor does this at all derogate from the honour of Christ, as heir of all things, since he is the firstborn among many brethren, and in this, as in all things, he has the pre-eminence. But before the saints enjoy the inheritance with Christ they must expect to suffer with him and for him; though in the issue they may be assured of this, that they shall be glorified together; their sufferings lie in the way to glory, and glory is and will be the end of their sufferings:
if so be that we suffer with him, that we may be also glorified together: Christ and his people being one, he the head, and they the members, suffer together; when he suffered, they suffered with him and in him, as their head and representative; and they partake of the virtue and efficacy of his sufferings; and they also suffer afflictions, many of them at least of the same kind with Christ, only with these differences; his were penal evils, theirs not; his were attended with a vast sense of wrath and terror, theirs oftentimes with, joy and comfort; his were meritorious, not so theirs. Moreover, many of their sufferings are for the sake of Christ and his Gospel; on the other hand, by reason of that union which is between Christ and believers, he suffers with them, he reckons their afflictions his, and sympathizes with them; and the consideration of this greatly animates and encourages them in their sufferings, and especially when they observe that they shall be "glorified together"; not with his essential glory, nor with his mediatorial glory, but with that glory which his Father has given him for them. There is a glorification of the saints in Christ, and a glorification of them by Christ, and a glorification of them with Christ, which will consist in likeness to him, and in the everlasting vision and enjoyment of him.
(c) Misn. Bava Bathra, c. 8. sect. 2. T. Hieros. Bava Bathra, fol. 16. 1. (d) Jarchi in Job xlii. 15. (e) T, Bab. Nedarim, fol. 55. 1. (f) En Yaacob, fol. 22. 1.
John Wesley
8:17 Joint heirs - That we may know it is a great inheritance which God will give us for he hath given a great one to his Son. If we suffer with him - Willingly and cheerfully, for righteousness' sake. This is a new proposition, referring to what follows.
Robert Jamieson, A. R. Fausset and David Brown
8:17 And if children, then heirs--"heirs also."
heirs of God--of our Father's kingdom.
and joint-heirs with Christ--as the "First-born among many brethren" (Rom 8:29), and as "Heir of all things" (Heb 1:2).
if so be that we suffer--"provided we be suffering with Him."
that we may be also glorified together--with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles (Jn 12:24-26; Mt 16:24-25; Ti2 2:12).
8:188:18: Ինձ ա՛յսպէս թուի, եթէ ո՛չ են արժանի չարչարանք ժամանակիս հանդերձելո՛ց փառացն՝ որ յայտնելոց են ՚ի մեզ[3439]։ [3439] Ոմանք. Յայտնելոցն են։
18 Ինձ այնպէս է թւում, թէ այս ժամանակի չարչարանքները արժանի չեն բաղդատուելու գալիք փառքի հետ, որ յայտնուելու է մեզ.
18 Վասն զի ես այսպէս կը նկատեմ թէ այս ժամանակին չարչարանքները բան մը չեն գալու փառքին քով՝ որ մեզի պիտի յայտնուի։
Ինձ այսպէս թուի եթէ ոչ են արժանի չարչարանք ժամանակիս հանդերձելոց փառացն որ յայտնելոց են ի մեզ:

8:18: Ինձ ա՛յսպէս թուի, եթէ ո՛չ են արժանի չարչարանք ժամանակիս հանդերձելո՛ց փառացն՝ որ յայտնելոց են ՚ի մեզ[3439]։
[3439] Ոմանք. Յայտնելոցն են։
18 Ինձ այնպէս է թւում, թէ այս ժամանակի չարչարանքները արժանի չեն բաղդատուելու գալիք փառքի հետ, որ յայտնուելու է մեզ.
18 Վասն զի ես այսպէս կը նկատեմ թէ այս ժամանակին չարչարանքները բան մը չեն գալու փառքին քով՝ որ մեզի պիտի յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: Ибо думаю, что нынешние временные страдания ничего не стоят в сравнении с тою славою, которая откроется в нас.
8:18  λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.
8:18. Λογίζομαι ( I-forthee-to ) γὰρ (therefore) ὅτι (to-which-a-one) οὐκ (not) ἄξια ( deem-belonged ) τὰ (the-ones) παθήματα (experiencings-to) τοῦ (of-the-one) νῦν (now) καιροῦ (of-a-time) πρὸς (toward) τὴν (to-the-one) μέλλουσαν (to-impending) δόξαν (to-a-recognition) ἀποκαλυφθῆναι (to-have-been-shrouded-off) εἰς (into) ἡμᾶς. (to-us)
8:18. existimo enim quod non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobisFor I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.
8:18. For I consider that the sufferings of this time are not worthy to be compared with that future glory which shall be revealed in us.
8:18. For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us:

18: Ибо думаю, что нынешние временные страдания ничего не стоят в сравнении с тою славою, которая откроется в нас.
8:18  λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.
8:18. existimo enim quod non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis
For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
8:18. For I consider that the sufferings of this time are not worthy to be compared with that future glory which shall be revealed in us.
8:18. For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Так как некоторые христиане тяготились своими страданиями, какие им приходилось терпеть за имя Христово, то Апостол напоминает им, что нельзя и сравнивать по силе и значению эти страдания с будущею славою. - Ничего не стоят - точнее с греч.: не имеют соответственного достоинства (ouy axia). - Откроется (apokalufqhnai) - откроется именно при втором пришествии Христа. В настоящее же время эта слава, хотя и существует, но еще сокрыта на небе (ср. Кол 3:3: и сл.).
Adam Clarke: Commentary on the Bible - 1831
8:18: For I reckon that the sufferings, etc. - If the glory that is to be revealed be the enjoyment of God himself, (see above, Rom 8:17 (note)), then the sufferings of this life, which, when compared with eternity, are but as for a moment, are not worthy to be put in competition with this glory which shall be revealed in us. This case is perfectly clear.
Albert Barnes: Notes on the Bible - 1834
8:18: 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 soul 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 their privileges and condition.
The sufferings - The afflictions; the persecutions, sicknesses, etc. The expression evidently includes not only the special 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 honor in heaven.
Which shall be Rev_ealed 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, splendor, magnificence, or light; compare Rev 21:10, Rev 21:23-24; Rev 22:5. By this, therefore, Christians maybe 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." Co2 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 foRev_er and ever.
In us - Unto us εἰς ἡμᾶς eis hē mas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: I reckon: Mat 5:11, Mat 5:12; Act 20:24; Co2 4:17, Co2 4:18; Heb 11:25, Heb 11:26, Heb 11:35; Pe1 1:6, Pe1 1:7
the glory: Col 3:4; Th2 1:7-12, Th2 2:14; Pe1 1:13, Pe1 4:13, Pe1 5:1; Jo1 3:2
Geneva 1599
8:18 (20) For I (t) reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
(20) Thirdly, that this glory which we look for surpasses a thousand times the misery of our afflictions.
(t) All being well considered, I gather.
John Gill
8:18 For I reckon, that the sufferings of this present time,.... By "this present time" may be meant, the then present age, in which the apostle lived; which was an age in which the people of God suffered much, as was foretold by Christ, and which was necessary for the confirmation of the Gospel; for grace and strength answerable to their trials were given them; and the power of God was visibly to be seen in the supporting of them; though this was not the only suffering age: wherefore by the present time may be understood, the present time of life here on earth; which is a time of suffering, and which cannot well be otherwise, considering the world in which we are, and the nature of it, the state and condition of our souls, and the constitution of our bodies, and the many enemies we have about us; but then this present time of life is the only suffering time to the saints, for no sooner are they removed from hence, but they are in heaven, where neither wicked men nor devils can reach them, where their souls are freed from sin and unbelief, from doubts and fears, and everything that is distressing; and after the resurrection there will be no more diseases nor death in their bodies; and this present time is but a short time, a little while, and all sufferings will be at an end; wherefore they
are not worthy to be compared with the glory that shall be revealed in us. The future happiness of the saints is expressed by glory, of which the glory of this world is but a faint resemblance; a glory which is already given to Christ, and he is entered into the possession of; it is already, but as yet it is unseen, but will be "revealed" hereafter, when Christ himself shall appear in it; and it will not only be revealed to the saints, as the glory of Christ, as Mediator; and it will not only be visible upon them, upon their bodies, which will be made like to the glorious body of Christ; but it will be revealed in them, and greatly lie in the perfection of knowledge and holiness in their souls: now between the sufferings of the saints in the present state of things and their future happiness, is no comparison, either with respect to quality or quantity. Their afflictions are "light" in comparison of the due desert of sin, the sufferings of Christ, and the torments of the damaged in hell, and when under divine supports; but glory is heavy, it is a "weight of glory". The sufferings of the saints are but for a time, but their glory is eternal; nor is there any comparison to be made between them by way of merit, for there is no manner of proportion between the one and the other, nor can the one have any causal influence upon the other. This is the judgment of things the apostle made, "I reckon" or "I think" which is said, not as his bare opinion, or as in the least doubting the truth of what he said; but having deliberately weighed things in his mind, and reasoned upon them, came to this conclusion, that so it must be. The allusion is either to logicians, who having settled the premises draw the conclusion; or to arithmeticians, who, having cast up the account, give the sum total. Though, after all, the "glory" here spoken of may mean the glorious Gospel of Christ, which was more and more to be revealed in the Gentile world, "in" or "by us" the apostles, in comparison of which all their sufferings were as nothing.
John Wesley
8:18 For I reckon - This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also.
Robert Jamieson, A. R. Fausset and David Brown
8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us--that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."
8:198:19: Զի ակնկալութիւն արարածոց՝ յայտնութեան Որդւոյն Աստուծոյ սպասէ[3440]։ [3440] Ոմանք. Արարածոցս յայտնութեան Որդւոյն Աստուծոյ սպասեն։ Ուր ոմանք ՚ի լուս՛՛. նշանակեն. որդւոցն Աստուծոյ սպա՛՛։
19 որովհետեւ ստեղծուածները մեծ ակնկալութեամբ սպասում են Աստծու որդիների յայտնութեանը,
19 Քանզի ստեղծուածները մեծ ակնկալութեամբ Աստուծոյ որդիներուն յայտնուելուն կը սպասեն։
Զի ակնկալութիւն արարածոց յայտնութեան որդւոցն Աստուծոյ սպասէ:

8:19: Զի ակնկալութիւն արարածոց՝ յայտնութեան Որդւոյն Աստուծոյ սպասէ[3440]։
[3440] Ոմանք. Արարածոցս յայտնութեան Որդւոյն Աստուծոյ սպասեն։ Ուր ոմանք ՚ի լուս՛՛. նշանակեն. որդւոցն Աստուծոյ սպա՛՛։
19 որովհետեւ ստեղծուածները մեծ ակնկալութեամբ սպասում են Աստծու որդիների յայտնութեանը,
19 Քանզի ստեղծուածները մեծ ակնկալութեամբ Աստուծոյ որդիներուն յայտնուելուն կը սպասեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: Ибо тварь с надеждою ожидает откровения сынов Божиих,
8:19  ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται·
8:19. ἡ (The-one) γὰρ (therefore) ἀποκαραδοκία (a-brim-thinking-off-unto) τῆς (of-the-one) κτίσεως (of-a-creating) τὴν (to-the-one) ἀποκάλυψιν (to-a-shrouding-off) τῶν (of-the-ones) υἱῶν (of-sons) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἀπεκδέχεται : ( it-receiveth-out-off )
8:19. nam expectatio creaturae revelationem filiorum Dei expectatFor the expectation of the creature waiteth for the revelation of the sons of God.
19. For the earnest expectation of the creation waiteth for the revealing of the sons of God.
8:19. For the anticipation of the creature anticipates the revelation of the sons of God.
8:19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
For the earnest expectation of the creature waiteth for the manifestation of the sons of God:

19: Ибо тварь с надеждою ожидает откровения сынов Божиих,
8:19  ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται·
8:19. nam expectatio creaturae revelationem filiorum Dei expectat
For the expectation of the creature waiteth for the revelation of the sons of God.
8:19. For the anticipation of the creature anticipates the revelation of the sons of God.
8:19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-27: На чем основана надежда христиан на будущее величие? Прежде всего, на воздыханиях неразумной твари, в которых выражается стремление ее к лучшему будущему. Затем, разумная тварь, именно верующие христиане, также чувствуют неудовлетворенность настоящим - им не достает еще телесного искупления. Наконец, Дух Божий, пребывающий в верующих, Своим ходатайством за верующих подтверждает, что им действительно предстоит получить то величие, какого теперь они не имеют. Если бы такого величия не было возможно получить верующим, то Дух Св. не стал бы и ходатайствовать о нем. Таким образом получается троякое основание нашей надежды да будущее прославление: свидетельство неразумной твари (19-22), свидетельство чад Божиих (23-25) и свидетельство Духа Божия (26-27).

19: Тварь (ktisiV). Выражение это само по себе не достаточно определенно. Оно можно означать: 1) установление, насаждение, акт творением, 2) неразумную тварь и 3) человечество. Первое значение здесь явно не подходящее, а что касается третьего, то и оно едва ли может быть принято для объяснения настоящего места. В самом деле, человечество разделяется на христиан и не христиан. Что касается первых, то о них Апостол говорит отдельно далее в ст. 23-м, а нехристианское человечество Павел обозначает словом мир (о cosmoV). Притом нужно допустить одно из двух или эти не христиане пред вторым пришествием Христовым обратятся ко Христу и не будут уже составлять часть твари, которая будет прославлена после прославления чад Божиих, т. е. верующих (конец 21-го ст.), или же они совсем не обратятся и, следов., не окажутся достойными никакого прославления. Ясно, остается только допустить, что Апостол здесь имеет в виду всю неразумную тварь, и одушевленную, и неодушевленную. О будущем проявлении этой твари говорится и в Ветхом, и в Новом Завете (Ис 11, и сл. 65:17; Пс 101:26, 27; 103:34; Мф 19:28; Откр 21:1). - С надеждою. Греческое слово, переведенное здесь выражением с надеждою, (apokarodokia) означает собственно: "стояние с вытянутою вперед головою" - символ ожидания, "смотрение пристальное в даль". - Откровения сынов Божиих, т. е. того события, которое поведет за собою прославление сынов Божиих или верующих во Христа. Тогда они станут de facto (на самом деле) тем, что они теперь представляют собою только de jure (т. е. на что имеют только еще право) - именно наследниками Христу (ст. 17).
Adam Clarke: Commentary on the Bible - 1831
8:19: For the earnest expectation of the creature - There is considerable difficulty in this and the four following verses: and the difficulty lies chiefly in the meaning of the word ἡ κτισις, which we translate the creature, and creation. Some think that by it the brute creation is meant; others apply it to the Jewish people; others to the godly; others to the Gentiles; others to the good angels; and others to the fallen spirits, both angelic and human. Dissertations without end have been written on it; and it does not appear that the Christian world are come to any general agreement on the subject. Dr. Lightfoot's mode of explanation appears to me to be the best, on the whole. "There is," says he, "a twofold key hanging at this place, which may unlock the whole, and make the sense plain and easy.
1. The first is the phrase, πασα ἡ κτισις, which we render the whole creation, Rom 8:22, and with which we meet twice elsewhere in the New Testament. Mar 16:15 : Preach the Gospel, πασῃ τῃ κτισει, to every creature; and Col 1:23 : The Gospel was preached, εν πασῃ τῃ κτισει, to every creature. Now it is sufficiently apparent what is meant by πασα κτισις in both these places, viz. all nations, or the heathen world. For that which in St. Mark is, preach the Gospel to every creature, is, in St. Matthew, go and teach, παντα τα εθνη, all nations. And this very phrase in this place lays claim to that very interpretation. And the Hebrew כל הבריות col habberioth, which answers to the Greek πασα ἡ κτισις, every creature, is applied by the Jews to the Gentiles, and that by way of opposition to Israel.
2. The second key is the word ματαιοτητι, Rom 8:20, which is not unfitly rendered vanity; but then this vanity is improperly applied to the vanishing, dying, changing state of the creation. For ματαιοτης, vanity, does not so much denote the vanishing condition of the outward state, as it does the inward vanity or emptiness of the mind. So the apostle, speaking of the Gentiles concerning whom he speaks here, tells us εματαιωθησαν, They became vain in their imaginations, Rom 1:21; and again, The Gentiles walk εν ματαιοτητι, in the vanity of their mind, Eph 4:17; so also, The Lord knoweth the thoughts of the wise, ὁτι εισι ματαιοι, that they are vain, Co1 3:20. To all which let me add this farther observation, that throughout this whole place the apostle seems to allude to the bondage of the Israelites in Egypt, and their deliverance from it; with a comparison made betwixt the Jewish and the Gentile Church. When God would deliver Israel from his bondage, he challenges him for his Son, and his first-born, Exo 4:22. And in like manner the Gentiles earnestly expect and wait for such a kind of manifestation of the sons of God, within and among themselves. The Romans, to whom the apostle writes, knew well how many predictions and promises it had pleased God to publish by his prophets, concerning gathering together and adopting sons to himself among the Gentiles; the manifestation of which sons the whole Gentile world with a neck as it were stretched out, as the word αποκαραδοκια implies, (απο, from, and καρα, the head, and δοκαω, to expect), doth now wait for." See the observations at the end of this chapter, (Rom 8:39 (note)).
Albert Barnes: Notes on the Bible - 1834
8:19: For the earnest expectation - ἀποκαραδοκία apokaradokia. This word occurs only here and in Phi 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 - τῆς κτίσεως tē s ktiseō s." 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 labors 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; that is, desirous of obtaining the full development of the honors 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. He therefore should not deem his condition as especially 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 live; 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 scope of the passage, we may examine the particular phrases.
(The opinion which is perhaps most generally adopted of this difficult passage, is what explains κτίσις ktisis of the whole irrational creation. According to this view, the apostle, having adverted to the glory that awaited the Christian, as a ground of joy and comfort under present sufferings, exalts our idea of it still higher by representing the external world as participating in, and waiting for it. "This interpretation is suitable to the design of the apostle. Paul's object is not to confirm the certainty of a future state, but to produce a strong impression of its glorious character. Nothing could be better adapted to this object, than the grand and beautiful figure of the whole creation waiting and longing for the glorious Revelation of the Son of God, and the consummation of his kingdom." Hodge. In the original it is the same word that is rendered alternately "creature" and "creation."
And the meaning of the passage depends, in great measure, on the sense of this single word. Generally speaking, it signifies anything created. The particular kind of creation is determined by the context alone. Of course, whatever sense we may attach to it, must be continued throughout the whole passage, as we cannot suppose the apostle uses the same word in two different senses, in one place, without any intimation of the change. To what then does κτίσις ktisis refer? It is maintained by those who adopt the view noticed above, that it cannot refer to angels, either elect or fallen, since the former have never been subject to the bondage of corruption, and the latter are not waiting for the manifestation of the sons of God; that it cannot allude to wicked people, for neither do they anxiously look out for this manifestation; that it can no more refer to saints or renewed people, since these are expressly distinguished as a separate class in Rom 8:23; and that, therefore, it must be understood of the whole manimate and irrational creation.
It is further argued, that every part of the context may be explained consistently with this view. The passage is supposed to present a very bold and beautiful instance of the figure called prosopopoeia, by which things inanimate are invested with life and feeling, a figure which is indeed very common in Scripture, and which we need not be surprised to find in this place, amid so much that is grand and elevating; Joe 1:10, Joe 1:20; Jer 12:4; Isa 24:4, Isa 24:7. According to this interpretation of κτίσις ktisis then, the general sense of the apostle may be thus given. The whole irrational creation is interested in the future glory of the sons of God, and is anxiously waiting for it. For then the curse will be removed from the very ground, and the lower animals relieved from oppression and cruelty. The very creation, on account of the sin of man, has been subjected to the curse, and has become "vain" or useless in regard to the original design of it, having been made subservient to the evil purposes and passions of man.
This state of subjection to vanity is not willing, but by restraint. Violence is imposed, as it were, on external nature. But this shall not continue. There is hope in the heart of the subject world, that ὅτι hoti it shall be delivered from this bondage, and participate in the liberty of the children of God. This representation may seem strange and unusual, but "we know" certainly, adds the apostle, that it is so; that "the whole creation πᾶσα ἡ κτίσις pasa hē ktisis, groaneth and travaileth in pain throughout every part. Even we, who are saints of God, and have been favored with the earnests of future bliss, feel the general oppression, and groan within ourselves, while we wait for the period of deliverance, in which the very body shall be ransomed from the grave and fashioned like unto Christ's glorious body.)
Of the creature - The word here rendered "creature" κτίσις ktisis, 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; what is created or formed; the universe; Mar 10:6; Mar 13:19; Pe2 3:4; Rom 1:25; Rom 8:39.
(3) the rational creation; man as a rational being; the world of mankind; Mar 16:15; Col 1:23; Pe1 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, namely.
(1) because this alone seems to me to suit the connection, 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 people, or to the material creation, or to the rational creation - to people (mankind); it is difficult to see what connection 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, Co2 5:17, "If any man be in Christ, he is a new creature" καινὴ κτίσις kainē ktisis. 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." Eph 2:15, "having abolished in his flesh the enmity ... for to make in himself of twain one new man:" Greek, "That he might create κτίσῃ ktisē the two into one newman." Eph 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. Deu 32:6, "hath he not made thee, and established thee?" Isa 43:7, " ... Everyone that is called by my name; for I have created him for my glory, I have formed him; yea, I have made him." Isa 43:21, "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 people. 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. Co1 1:7, "waiting for the coming of our Lord Jesus Christ." Th2 3:5; Gal 5:5, "for we through the Spirit wait for the hope of righteousness by faith." Th1 1:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: the earnest: Rom 8:23; Phi 1:20
expectation: Isa 65:17; Act 3:21; Pe2 3:11-13; Rev 21:1-5
the manifestation: Mal 3:17, Mal 3:18; mat 25:31-46; Jo1 3:2
Geneva 1599
8:19 (21) For the earnest expectation of the (u) creature waiteth for the manifestation of the sons of God.
(21) Fourthly, he plainly teaches us that we will certainly be renewed from that confusion and horrible deformation of the whole world, which cannot be continual, as it was not this way at the beginning: but as it had a beginning by the sin of man, for whom it was made by the ordinance of God, so will it at length be restored with the elect.
(u) All this world.
John Gill
8:19 For the earnest expectation of the creature,.... Some by the creature understand the universe, all created beings animate and inanimate, which having suffered much by the sin of man, are introduced by a rhetorical figure, as waiting for deliverance and a restoration to their paradisiacal estate; but some part of the world is manifestly distinguished from them, Rom 8:23, others think that angels are here meant, who being obliged to minister to sinful men, are represented as groaning and longing for the time when all the children of God shall be brought in, that they may be dismissed from their service; but what is said of subjection to vanity, of the bondage of corruption, and of their groaning and travailing in pain, can never agree with such happy spirits: others suppose that men in general are designed, being by sin brought into a state of bondage and corruption, subjected to vanity, attended with troubles, and liable to death, and so groan under their present miseries for deliverance; but to desire anything of a spiritual nature cannot be ascribed to men in general; and besides, as before observed, some persons are distinguished from them, Rom 8:23, others have been of opinion, that the new creature, or renewed persons, are here intended, who being burdened with indwelling sin, groan under it, long for deliverance from it, and are waiting for the heavenly glory; but these cannot be said to be in a state of bondage to corruption, for they are freed from the dominion of sin, and are become the servants of righteousness. It is best of all by "the creature" to understand the Gentile world. "The creature" here, and "the whole creation", Rom 8:22, must be the same; now the phrase , "the whole creation", or "every creature", as it may be rendered, signifies the nations of the world, in distinction to the Jews; see Mk 16:15; compared with Mt 28:19 and answers to "the creatures"; by which name the Jews often in their writings call the Gentiles, to distinguish them from the Israelites. Take two or three instances, as follow,
"let your commerce (say they (g)), &c. be in a peaceable manner, , "with the creatures"; what do "the creatures" say concerning him? such an one, blessed be his father who taught him the law, blessed be his master who taught him the law; woe , "to the creatures", because they learn not the law; such an one who hath learned the law, they observe how beautiful are his ways, and how well ordered his works; of him it is written, saying, "and said unto me, thou art my servant, O Israel, in whom I will be glorified", Is 49:3;''
where the creatures and the Israelites are evidently distinguished from one another: again (h),
"woe , "to the creatures", who know not, nor have they any regard for the service of their Creator; for it is a tradition, (says R. Isaac,) that "Bath Kol", or a voice, goes out every day from Mount Horeb, and says, woe , "to the creatures", because of the service of their Creator.''
And a little after,
"if "the creatures", knew the love with which the holy blessed God loves Israel, they would roar like young lions to follow after him.''
Once more (i),
"all the prayer , "of the creatures", is only for the earth; Lord let the earth be fruitful, Lord let the earth prosper; all the prayer , "of the Israelites", is only for the house of the Lord, Lord let the house of the sanctuary be built.''
Now what "the creature", the Gentile world, is represented as earnestly waiting, and wistly looking out for, is
the manifestation of the sons of God; which is made first at their conversion, and afterwards openly and more fully at the appearance of Christ in the resurrection morn. There is a manifestation of the sons of God, at conversion. They that are the sons of God, are his sons before by divine predestination, and through the covenant of grace; as such they were given to Christ; and under this character, and as standing in this relation, he assumed their nature, and died for them, in order to gather them together; and indeed, this previous relation is the ground and foundation of the Spirit of Christ being sent down into their hearts, to manifest their adoption to them; for before conversion, it is not manifested, neither to themselves nor others, but then it is in some measure made known. This may in a particular manner be applied to the Gentiles, and God's elect among them. They were the sons of God before they were manifested as such; they are spoken of in prophecy as in that relation; see Is 45:11; and seemed to be designed chiefly, if not altogether, by "the children of God scattered abroad", in Jn 11:51. These were not known, nor looked upon by the Jews, to be the children of God; but when the Gospel came in among them, as the power of God, it manifested them to be such: so that where it was formerly said, "ye are not my people", there it is said, "ye are the sons of the living God", Hos 1:10. But the full manifestation of the sons of God will be in their glorification at Christ's second coming; when they shall be openly taken into God's family, and shall be owned by Christ in this relation, before angels and men; they will appear in themselves otherwise than now they do; they will be put into the possession of the inheritance they are adopted to, and will have that honour and dignity which belong to their character actually conferred on them; so that they shall appear, not only to themselves, but to all the world, to be what they are: now this, in the whole compass of it, the Gentiles might be said to be in earnest expectation of, and waiting for. They may be said, in some sense, to expect and wait for the manifestation of the Son of God himself, the Messiah, who is called "the desire of all nations", Hag 2:7, for it was promised, that "to him should the gathering", Gen 49:10, or, as some read it, "the expectation of the people", or "nations be": they also waited for his law, his doctrine, the everlasting Gospel, Is 42:4, and when that was come among them, and became the power of God to the salvation of many of them, this raised in them an earnest expectation of many, of multitudes of the sons of God being manifested among them, according to several prophecies of the Old Testament, which largely speak of this matter; and they continue to wait for the bringing in of the fulness of them in the latter day, and for the ultimate glory, which all the sons of God, whether Jews or Gentiles, shall enjoy together.
(g) F. Bab. Yoma, fol. 86. 1. (h) Zohar in Exod. fol. 2. 3. (i) Bareshit Rabba Parash. 13. fol. 11. 3.
John Wesley
8:19 For the earnest expectation - The word denotes a lively hope of something drawing near, and a vehement longing after it. Of the creation - Of all visible creatures, believers excepted, who are spoken of apart; each kind, according as it is capable. All these have been sufferers through sin; and to all these (the finally impenitent excepted) shall refreshment redound from the glory of the children of God. Upright heathens are by no means to be excluded from this earnest expectation: nay, perhaps something of it may at some times be found even in the vainest of men; who (although in the hurry of life they mistake vanity for liberty, and partly stifle. partly dissemble, their groans, yet) in their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God.
Robert Jamieson, A. R. Fausset and David Brown
8:19 For, &c.--"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [HODGE].
the earnest expectation--(compare Phil 1:20).
of the creature--rather, "the creation."
waiteth for the manifestation--"is waiting for the revelation"
of the sons of God--that is, "for the redemption of their bodies" from the grave (Rom 8:23), which will reveal their sonship, now hidden (compare Lk 20:36; Rev_ 21:7).
8:208:20: Զի ընդունայնութեան արարածքն հնազանդեցան, ո՛չ իւրեանց կամաւ, այլ վասն այնորիկ որ հնազանդեցոյցն յուսով[3441]. [3441] Ոմանք. Արարածք հնա՛՛... այլ վասն այսորիկ որ հնա՛՛։
20 քանի որ ստեղծուածները ունայնութեանը հնազանդուեցին (ոչ իրենց կամքով, այլ նրա համար, որ Աստուած հնազանդեցրեց նրանց)
20 Վասն զի ունայնութեան հնազանդեցան ստեղծուածները, ոչ թէ իրենց կամքովը՝ հապա անոր համար որ Աստուած հնազանդեցուց,
Զի ընդունայնութեան արարածքն հնազանդեցան, ոչ իւրեանց կամաւ, այլ վասն այնորիկ որ հնազանդեցոյցն յուսով:

8:20: Զի ընդունայնութեան արարածքն հնազանդեցան, ո՛չ իւրեանց կամաւ, այլ վասն այնորիկ որ հնազանդեցոյցն յուսով[3441].
[3441] Ոմանք. Արարածք հնա՛՛... այլ վասն այսորիկ որ հնա՛՛։
20 քանի որ ստեղծուածները ունայնութեանը հնազանդուեցին (ոչ իրենց կամքով, այլ նրա համար, որ Աստուած հնազանդեցրեց նրանց)
20 Վասն զի ունայնութեան հնազանդեցան ստեղծուածները, ոչ թէ իրենց կամքովը՝ հապա անոր համար որ Աստուած հնազանդեցուց,
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: потому что тварь покорилась суете не добровольно, но по воле покорившего ее, в надежде,
8:20  τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ᾽ ἑλπίδι
8:20. τῇ (unto-the-one) γὰρ (therefore) ματαιότητι (unto-a-folly-belongness) ἡ (the-one) κτίσις (a-creating) ὑπετάγη, (it-had-been-arranged-under,"οὐχ (not) ἑκοῦσα (being-out,"ἀλλὰ (other) διὰ (through) τὸν (to-the-one) ὑποτάξαντα, (to-having-arranged-under,"ἐφ' (upon) ἑλπίδι (unto-an-expectation,"
8:20. vanitati enim creatura subiecta est non volens sed propter eum qui subiecit in spemFor the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
20. For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope
8:20. For the creature was made subject to emptiness, not willingly, but for the sake of the One who made it subject, unto hope.
8:20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope,
For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope:

20: потому что тварь покорилась суете не добровольно, но по воле покорившего ее, в надежде,
8:20  τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ᾽ ἑλπίδι
8:20. vanitati enim creatura subiecta est non volens sed propter eum qui subiecit in spem
For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
8:20. For the creature was made subject to emptiness, not willingly, but for the sake of the One who made it subject, unto hope.
8:20. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected [the same] in hope,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Почему Апостол приписывает неразумной твари надежду на прославление верующих и на свое восстановление? Потому, что такую надежду она имела уже тогда, когда она пошла вслед за человеком по пути рабства, суете и тлению. - Покорилась суете, т. е. подчинилась, как чуждой власти, ничтожеству, - такому образу существования, который не имеет истинного достоинства по сравнению с тем совершенством, каким тварь или природа обладала первоначально. Можно, впрочем, под суетою (mataiothV) разуметь и недостойное обращение человека с природой. Вместо того, чтобы облагораживать и улучшать природу, человек заставил ее страдать от своей жадности, жестокости, неразумия. - Не добровольно. Природа в этом подчинении закону суеты не похожа на человека. Тот сознательно и добровольно избрал себе путь, ведущий к смерти, она - напротив воли вступила на этот путь. - Но по воле, покорившего ее, т. е. по воле Бога, Который уже при сотворении подчинил тварь человеку и потом, по грехопадении человека, указал всей твари тот же путь, что и ее господину: она, как служащая человеку, не могла возвышаться над ним своим уделом (Феодорит) [По Цану, под "покорившим" Апостол подразумевает Адама, так как об Адаме Бог сказал: "проклята земля из-за тебя" (Быт 3:17). ]. - В надежде. Это, конечно, не есть в собственном смысле надежда, которая составляет достояние только разумного существа, а некоторое смутное предчувствие. Правильнее же здесь видеть поэтическое олицетворение твари, как бы живого мыслящего существа. - Что... По русскому переводу здесь указывается содержание надежды, о которой только что сказал Апостол. Другие новейшие переводы видят здесь доказательство выше приведенной мысли о том, что надежда на восстановление есть и у твари (тут уже, на основании некоторых древних кодексов, читают не otii = что, adioti = потому что). Так как, однако, ранее еще не было сказано, на что же именно надеется тварь, то вероятнее перевод русский. Только следующее слово сама (auth) должно быть заменено местоимением она, чтобы не получилось повторения подлежащего, как в русском переводе (тварь... в надежде, что и сама тварь...). Тогда можно будет перевести так: "тварь... в надежде, что и она, тварь, освобождена будет..." - Рабства тлению (thV fqoraV). Родительный падеж тления - это т. наз. родительный принадлежности. Апостол хочет сказать, что рабству или служению, какое совершает тварь в настоящем положении, нельзя дать иного определения, как тление. Все, что ни производит тварь, все это необходимо распадается и делается тлением (ср. ст. 20: - суета). - Значит ли это, однако, что тварь, неразумная природа, до грехопадения человеческого была нетленною? Хотя некоторые из древних церковных толкователей склоняются к утвердительному ответу на этот вопрос, зато другие с ясностью говорят, что "вся видимая тварь получила в удел естество смертное, потому что Творец всяческих провидел преступление Адама и тот смертный приговор, который будет на него произнесен" (Феодорит). Новейшие толкователи (напр., Richter) также почти согласно признают, что природа и была создана тленною и что человек к этой тленности прибавил еще с своей стороны ухудшения разного рода: он стал избивать и мучить животных, опустошать леса и цветущие поля превращать в пустыни и т. д. Вследствие этого природа и стала служить пустоте и тлению (последствия греха Адама). Такое состояние может окончиться, след., только тогда, когда человек совершенно освободится из-под власти греха и снова восстановлен будет в нем образ Божий. - В свободу славы, т. е. в то состояние, до которого должна достигнуть тварь через свое освобождение от закона суеты. Свобода эта будет дана твари тем, что сыны Божии или верующие будут прославлены, получат славу, которая, конечно, будет состоять в освобождении их телесности от подчинения тлению (1Кор.15:42: и сл.). Эту славу Господь назвал пакибытием (Мф 19:28). Таким образом, выражение свобода относится к твари, а слава - к сынам Божиим. Преосв., Феофан говорит об этом будущем состоянии твари: "не будет ли тварь состоять из тончайших стихий - подобно разнообразному сочетанию радужных цветов"? Но Апостол не дает об этом никаких ближайших указаний...
Adam Clarke: Commentary on the Bible - 1831
8:20: For the creature was made subject to vanity - The Gentile world were subject to vanity of mind; but how? not willingly, but by reason of him who hath subjected the same. May we not say, it became vain willingly, but was made subject to vanity unwillingly? For, let us recur to the origin of Gentilism, the confusion of languages, by reason of the attempt to build the tower of Babel; and though there are some passages in the gloss of the Targumists upon this matter that are sufficiently ridiculous, yet as to their scope and design they are worthy of notice. "They said, Go to, let us build us a city and a tower, and let its head reach unto the top of heaven; and let us make a house of worship in the top of it; and let us put a sword in his hand that he may wage war for us against our enemies, before we be scattered abroad upon the face of the whole earth." It is an ancient tradition among the Jews, that this tower was built on an idolatrous account. The confusion of tongues, by which true religion was lost in the world, is a proof that the builders of this tower sinned against God in the highest degree. They were inclined to vanity, i.e. idolatry, Willingly; but they were subjected to vanity Unwillingly; for this proceeded from the just indignation and vengeance of God. From this time the world lay under heathenism till the bringing in of the Gospel, upwards of 2000 years after. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
8:20: 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 ματαιότης mataiotē s 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 what 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 διά dia. 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, Phi 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.
(c) It furnishes occasion for some interesting exhibitions 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 labors and services to which he may be subjected in this life.
In hope - See the note at Rom 5:4. Hope has reference to the future; and in this state of the Christian, he sighs for deliverance, and expects it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: the creature: Rom 8:22; Gen 3:17-19, Gen 5:29, Gen 6:13; Job 12:6-10; Isa 24:5, Isa 24:6; Jer 12:4, Jer 12:11; Jer 14:5, Jer 14:6; Hos 4:3; Joe 1:18
Geneva 1599
8:20 For the creature was made subject to (x) vanity, not (y) willingly, but by reason (z) of him who hath subjected [the same] in (a) hope,
(x) Is subject to a vanishing and disappearing state.
(y) Not by their natural inclination.
(z) That they should obey the Creator's commandment, whom it pleased to show by their sickly state, how greatly he was displeased with man.
(a) God would not make the world subject to be cursed forever because of the sin of man, but gave it hope that it would be restored.
John Gill
8:20 For the creature was made subject to vanity,.... This designs the vanity and emptiness of the minds of the Gentiles, who were without God and Christ, and the Holy Spirit, without the law and Gospel, and grace of God; also the vain conceits they had of themselves, of their wisdom, knowledge, learning, and eloquence; likewise their vain philosophy, particularly their gross idolatry, their polytheism, or worshipping of many gods; together with their divers lusts and vices, to which they were addicted, to such a degree, that they might be truly said to be made subject thereunto, being under the government of these things, slaves unto them, and in such subjection, as that they could not deliver themselves from it; though it is said,
not willingly, but by reason of him who hath subjected the same in hope. Though they were willingly vain, yet they were not willingly made subject to vanity; they willingly went into idolatrous and other evil practices, but the devil made them subject, or slaves unto them; he led them captive at his will, and powerfully worked in them, by divine permission, so that they became vassals to him, and to their lusts; for he seems to be designed, "by him who hath subjected the same", and not Adam, by whom sin entered into the world.
John Wesley
8:20 The creation was made subject to vanity - Abuse, misery, and corruption. By him who subjected it - Namely, God, Gen 3:17, Gen 5:29. Adam only made it liable to the sentence which God pronounced; yet not without hope.
Robert Jamieson, A. R. Fausset and David Brown
8:20 For the creature--"the creation."
was made subject to vanity, not willingly--that is, through no natural principle of decay. The apostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man's account, in obedience to that superior power which had mysteriously linked its destinies with man's. And so he adds
but by reason of him who hath subjected the same--"who subjected it."
in hope--or "in hope that."
8:218:21: զի եւ ինքեանք իսկ արարածքն ազատեցի՛ն ՚ի ծառայութենէ ապականութեան՝ յազատութի՛ւն փառաց Որդւոյն Աստուծոյ[3442]։ [3442] Բազումք. Ազատեսցին ՚ի ծառայ՛՛։ Ոմանք ՚ի լուս՛՛. նշանակեն. Փառաց որդւոցն Աստուծոյ։
21 այն յոյսով, որ ստեղծուածներն իրենք էլ ազատուեն ապականութեան ծառայութիւնից՝ Աստծու որդիների փառքի ազատութեան հասնելու համար.
21 Այն յոյսով, որ ստեղծուածները իրենք ալ ապականութեան ծառայութենէն ազատուելով, Աստուծոյ որդիներուն փառաւոր ազատութեանը պիտի հասնին։
զի եւ ինքեանք իսկ արարածքն ազատեցին ի ծառայութենէ ապականութեան յազատութիւն փառաց որդւոցն Աստուծոյ:

8:21: զի եւ ինքեանք իսկ արարածքն ազատեցի՛ն ՚ի ծառայութենէ ապականութեան՝ յազատութի՛ւն փառաց Որդւոյն Աստուծոյ[3442]։
[3442] Բազումք. Ազատեսցին ՚ի ծառայ՛՛։ Ոմանք ՚ի լուս՛՛. նշանակեն. Փառաց որդւոցն Աստուծոյ։
21 այն յոյսով, որ ստեղծուածներն իրենք էլ ազատուեն ապականութեան ծառայութիւնից՝ Աստծու որդիների փառքի ազատութեան հասնելու համար.
21 Այն յոյսով, որ ստեղծուածները իրենք ալ ապականութեան ծառայութենէն ազատուելով, Աստուծոյ որդիներուն փառաւոր ազատութեանը պիտի հասնին։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: что и сама тварь освобождена будет от рабства тлению в свободу славы детей Божиих.
8:21  ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.
8:21. ὅτι (to-which-a-one) καὶ (and) αὐτὴ (it) ἡ (the-one) κτίσις (a-creating) ἐλευθερωθήσεται (it-shall-be-en-freed) ἀπὸ (off) τῆς (of-the-one) δουλείας (of-a-bondeeing-of) τῆς (of-the-one) φθορᾶς (of-a-degrading) εἰς (into) τὴν (to-the-one) ἐλευθερίαν (to-a-en-freeing-unto) τῆς (of-the-one) δόξης (of-a-recognition) τῶν (of-the-ones) τέκνων (of-producees) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
8:21. quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum DeiBecause the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
21. that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.
8:21. For the creature itself shall also be delivered from the servitude of corruption, into the liberty of the glory of the sons of God.
8:21. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God:

21: что и сама тварь освобождена будет от рабства тлению в свободу славы детей Божиих.
8:21  ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.
8:21. quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei
Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
8:21. For the creature itself shall also be delivered from the servitude of corruption, into the liberty of the glory of the sons of God.
8:21. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:21: Because the creature - This and the preceding verse should be thus connected: in hope That (ὁτι) the creature itself also shall be delivered. The word φθορα denotes, very frequently, sinful corruption. So, Pe2 1:4 : Corruption through lust, της εν επιθυμια φθορας. Co2 11:3 : Lest your minds should be corrupted. Co1 15:33 : Evil communications corrupt 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.
Albert Barnes: Notes on the Bible - 1834
8:21: 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 shall 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, Co1 15:35-38, Co1 15:42-44. That this is the hope of all Christians, see Pe2 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 honor; crowned with splendor. The heavenly world is often described as a state of glory; Note, Rom 2:10.
Of the children of God - That the children of God shall enjoy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: Because: Pe2 3:13
into the glorious: Rom 8:19; Rev 22:3-5
Geneva 1599
8:21 Because the creature itself also shall be delivered from the (b) bondage of corruption into the glorious liberty of the children of God.
(b) From the corruption which they are now subject to, they will be delivered and changed into the blessed state of incorruption, which will be revealed when the sons of God will be advanced to glory.
John Gill
8:21 Because the creature itself also,.... The phrase in hope, which stands in our version, at the end of the preceding verse, should be placed in the beginning of this, and be read in connection with Rom 8:19 being a parenthesis, thus: "the earnest expectation of the creature waiteth for the manifestation of the sons of God, in hope that the creature itself also shall be delivered from the bondage of corruption"; and so it is placed in some copies, and in the Syriac version: that is, "the Gentiles" earnestly wait and expect a larger number of converts among them, in hopes that ere long the whole Gentile world will be freed from
the bondage of corruption, under which it at present groaned; by which is meant, the bondage they were in, not only to their sinful lusts, but to Satan the god of this world; and particularly to their idols, by which they corrupted themselves, and to which they were enslaved: they hope for a deliverance from hence,
into the glorious liberty of the children of God; which designs either the liberty of grace the children of God have here; and which consists in a freedom from the dominion of sin and Satan, from the law and bondage of it, in the free use of Gospel ordinances, in liberty of access to God, and a freedom from the fear of death, and a glorious liberty it is; or the liberty of glory the saints shall enjoy in the other world, which will lies in a freedom from the prison of the flesh, from the body of sin and death, from all sorrows and afflictions, from all reproaches and persecutions, from the temptations of Satan, from doubts, fears, and unbelief, and in the full vision of God through Christ, and in a free conversation with angels and saints.
John Wesley
8:21 The creation itself shall be delivered - Destruction is not deliverance: therefore whatsoever is destroyed, or ceases to be, is not delivered at all. Will, then, any part of the creation be destroyed? Into the glorious liberty - The excellent state wherein they were created.
Robert Jamieson, A. R. Fausset and David Brown
8:21 Because the creature itself also--"even the creation itself."
shall be delivered from the bondage of corruption--its bondage to the principle of decay.
into the glorious liberty--rather, "the liberty of the glory."
of the children of God--that is, the creation itself shall, in a glorious sense, be delivered into that freedom from debility and decay in which the children of God, when raised up in glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered (So CALVIN, BEZA, BENGEL, THOLUCK, OLSHAUSEN, DE WETTE, MEYER, PHILIPPI, HODGE, ALFORD, &c.).
8:228:22: Քանզի գիտեմք, եթէ ամենայն արարածք հեծեն եւ երկնե՛ն մինչեւ ցայժմ։
22 քանզի գիտենք, որ բոլոր ստեղծուածները հեծեծում են եւ երկունքի ցաւի մէջ են մինչեւ այժմ.
22 Քանզի գիտենք թէ բոլոր ստեղծուածները մինչեւ հիմա մէկտեղ կը հառաչեն ու ծնանելու ցաւ կը քաշեն։
Քանզի գիտեմք եթէ ամենայն արարածք հեծեն եւ երկնեն մինչեւ ցայժմ:

8:22: Քանզի գիտեմք, եթէ ամենայն արարածք հեծեն եւ երկնե՛ն մինչեւ ցայժմ։
22 քանզի գիտենք, որ բոլոր ստեղծուածները հեծեծում են եւ երկունքի ցաւի մէջ են մինչեւ այժմ.
22 Քանզի գիտենք թէ բոլոր ստեղծուածները մինչեւ հիմա մէկտեղ կը հառաչեն ու ծնանելու ցաւ կը քաշեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: Ибо знаем, что вся тварь совокупно стенает и мучится доныне;
8:22  οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν·
8:22. οἴδαμεν (We-had-come-to-see) γὰρ (therefore) ὅτι (to-which-a-one) πᾶσα (all) ἡ (the-one) κτίσις (a-creating) συνστενάζει (it-together-narroweth-to) καὶ (and) συνωδίνει (it-pangeth-together) ἄχρι (unto-whilst) τοῦ (of-the-one) νῦν: (now)
8:22. scimus enim quod omnis creatura ingemescit et parturit usque adhucFor we know that every creature groaneth and travaileth in pain, even till now.
22. For we know that the whole creation groaneth and travaileth in pain together until now.
8:22. For we know that every creature groans inwardly, as if giving birth, even until now;
8:22. For we know that the whole creation groaneth and travaileth in pain together until now.
For we know that the whole creation groaneth and travaileth in pain together until now:

22: Ибо знаем, что вся тварь совокупно стенает и мучится доныне;
8:22  οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν·
8:22. scimus enim quod omnis creatura ingemescit et parturit usque adhuc
For we know that every creature groaneth and travaileth in pain, even till now.
8:22. For we know that every creature groans inwardly, as if giving birth, even until now;
8:22. For we know that the whole creation groaneth and travaileth in pain together until now.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Если бы - как бы говорит Апостол - не было у твари такой надежды, то что означали бы ее стоны? Таким образом, из стонов твари о своем бедственном состоянии Апостол выводит заключение о том, что тварь ожидает себе восстановления в первобытном своем состоянии. - Знаем. Апостол ссылается здесь на общенаблюдаемые факты из жизни природы. Люди, мыслящие и наблюдательные, должны хорошо знать, что природа находится в ненормальном состоянии. Они как бы слышат ее вздохи! - Стенает и мучится... В том и другом выражении содержится намек на то, что природа испытывает такие же тяжкие муки, какие испытывает рождающая женщина (на это особенно указывает слово мучится - sunwdinei, корень которого - adineV означает "муки родильницы"). Этим Апостол указывает на то, что мучения природы - не бесцельны: она тщится, так сказать, породить новую жизнь, но не может этого достигнуть. Отсюда нам проясняется и значение многообразных катастроф, какие испытала и продолжает испытывать наша планета. Они не бесцельны и не бессмысленны, а представляют собою только отдельные моменты, какие должна пройти наша планета на пути к той фазе своего существования, которая совпадет с восстановлением славы чад Божиих.
Adam Clarke: Commentary on the Bible - 1831
8:22: The whole creation groaneth and travaileth - If it be inquired 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.
Albert Barnes: Notes on the Bible - 1834
8:22: 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 - Until 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, Rom 8:23. 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 special. The Scriptures say nothing of the future condition of the brutal creation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: the: etc. or, every creature, Rom 8:20; Mar 16:15; Col 1:23
groaneth: Psa 48:6; Jer 12:11; Joh 16:21; Rev 12:2
Geneva 1599
8:22 For we know that the whole creation groaneth and (c) travaileth in pain together until now.
(c) By this word is meant not only exceeding sorrow, but also the fruit that follows from it.
John Gill
8:22 For we know that the whole creation groaneth,.... As a woman with child, ready to bring forth: for it is added,
and travaileth in pain together until now; regeneration is owing to the grace of God, which is compared to "seed", of which men are born again; the means of conveying it is the Gospel, and ministers are the instruments of begetting souls to Christ, and who travail in birth till Christ be formed in them: now the Gospel being carried by the apostles into the Gentile world, and being succeeded there, it was like a woman big with child, ready to bring forth many sons to God; for as it was prophesied, so it came to pass, that "more are the children of the desolate, than the children of the married wife", Is 54:1; and these births were attended with pain. The apostles preached the word with much contention, and the Gentiles received it in much affliction, though with the joy of the Holy Ghost; as a woman rejoices when a man child is brought forth, though the birth has been attended with pain and labour. This was an united groan, and travail of all the converted Gentiles in the several parts of the world, together with the ministers of the Gospel, earnestly desiring more instances of conversion among them; and this vehement desire had appeared "until now", from the first time of the preaching of the Gospel among the Gentiles, to the writing of this epistle; and supposes, that though there were many spiritual births, there were more to come; as there has been, and will be more abundantly, in the latter day: and moreover, this painful labour, and these united groans for spiritual births, the apostles were well acquainted with, and therefore could say, "we know", &c. by their preaching among them, in whom they could easily observe, and do in their writings take notice, how eagerly desirous they were of having the Gospel preached unto them.
(The whole creation was brought under a curse because of Adam's sin. This curse will be removed in the eternal state when Christ will restore the creation to the way it was in the beginning. Editor.)
John Wesley
8:22 For the whole creation groaneth together - With joint groans, as it were with one voice. And travaileth - Literally, is in the pains of childbirth, to be delivered of the burden of the curse. Until now - To this very hour; and so on till the time of deliverance.
Robert Jamieson, A. R. Fausset and David Brown
8:22 For we know that the whole creation groaneth and travaileth in pain together until now--If for man's sake alone the earth was cursed, it cannot surprise us that it should share in his recovery. And if so, to represent it as sympathizing with man's miseries, and as looking forward to his complete redemption as the period of its own emancipation from its present sin-blighted condition, is a beautiful thought, and in harmony with the general teaching of Scripture on the subject. (See on 2Pet 3:13).
8:238:23: Եւ ո՛չ այսչափ միայն. այլ եւ մե՛ք իսկ՝ որ զպտուղ Հոգւոյն ունիմք, անձամբ յանձինս մեր հեծեմք՝ որդէգրութեանն ակն կալեալ փրկութեան մարմնոյ մերոյ[3443]։ [3443] Ոմանք. Որդեգրութեան ակնկալեալք։
23 եւ ոչ միայն այսչափ. այլ եւ մենք իսկ, որ Հոգու առաջին պտուղն ունենք, մենք եւս մեր մէջ հեծեծում ենք՝ սպասելով որդեգրութեանը՝ մեր մարմնի փրկութեանը.
23 Եւ ոչ միայն անոնք, հապա մենք ալ որ Հոգիին առաջին պտուղը ունինք, մենք մեզմէ մեր անձերուն մէջ կը հառաչենք՝ որդեգրութեան, այսինքն մեր մարմնին ազատութեանը սպասելով։
Եւ ոչ այսչափ միայն, այլ եւ մեք իսկ որ զպտուղ Հոգւոյն ունիմք` անձամբ յանձինս մեր հեծեմք, որդեգրութեանն ակն կալեալ` փրկութեան մարմնոյ մերոյ:

8:23: Եւ ո՛չ այսչափ միայն. այլ եւ մե՛ք իսկ՝ որ զպտուղ Հոգւոյն ունիմք, անձամբ յանձինս մեր հեծեմք՝ որդէգրութեանն ակն կալեալ փրկութեան մարմնոյ մերոյ[3443]։
[3443] Ոմանք. Որդեգրութեան ակնկալեալք։
23 եւ ոչ միայն այսչափ. այլ եւ մենք իսկ, որ Հոգու առաջին պտուղն ունենք, մենք եւս մեր մէջ հեծեծում ենք՝ սպասելով որդեգրութեանը՝ մեր մարմնի փրկութեանը.
23 Եւ ոչ միայն անոնք, հապա մենք ալ որ Հոգիին առաջին պտուղը ունինք, մենք մեզմէ մեր անձերուն մէջ կը հառաչենք՝ որդեգրութեան, այսինքն մեր մարմնին ազատութեանը սպասելով։
zohrab-1805▾ eastern-1994▾ western am▾
8:2323: и не только [она], но и мы сами, имея начаток Духа, и мы в себе стенаем, ожидая усыновления, искупления тела нашего.
8:23  οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
8:23. οὐ (not) μόνον (to-alone) δέ, (moreover,"ἀλλὰ (other) καὶ (and) αὐτοὶ (them) τὴν (to-the-one) ἀπαρχὴν (to-a-firsting-off) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) ἔχοντες ( holding ) [ἡμεῖς] "[we]"καὶ (and) αὐτοὶ (them) ἐν (in) ἑαυτοῖς (unto-selves) στενάζομεν, (we-narrow-to) υἱοθεσίαν (to-a-son-placing-unto) ἀπεκδεχόμενοι ( receiving-out-off ) τὴν (to-the-one) ἀπολύτρωσιν (to-an-en-loosing-off) τοῦ (of-the-one) σώματος (of-a-body) ἡμῶν. (of-us)
8:23. non solum autem illa sed et nos ipsi primitias Spiritus habentes et ipsi intra nos gemimus adoptionem filiorum expectantes redemptionem corporis nostriAnd not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
23. And not only so, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, , the redemption of our body.
8:23. and not only these, but also ourselves, since we hold the first-fruits of the Spirit. For we also groan within ourselves, anticipating our adoption as the sons of God, and the redemption of our body.
8:23. And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body.
And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body:

23: и не только [она], но и мы сами, имея начаток Духа, и мы в себе стенаем, ожидая усыновления, искупления тела нашего.
8:23  οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
8:23. non solum autem illa sed et nos ipsi primitias Spiritus habentes et ipsi intra nos gemimus adoptionem filiorum expectantes redemptionem corporis nostri
And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
8:23. and not only these, but also ourselves, since we hold the first-fruits of the Spirit. For we also groan within ourselves, anticipating our adoption as the sons of God, and the redemption of our body.
8:23. And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, [to wit], the redemption of our body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Здесь начинается второе доказательство в пользу мысли о будущем прославлении сынов Божиих. - Мы сами, т. е. христиане. - Начаток Духа. Здесь слово Духа представляет собою обозначение того, в чем состоит начаток (эта т. н. genitiv. epexegeticus). Мы, христиане имеем. Духа Св. как начаток, первый дар из всех, нас ожидающих в будущей жизни, благ. - В себе стенаем, т. е. внутри, молча, не обнаруживая своей скорби, как неразумная природа. - Усыновления. Хотя верующие уже имеют это благо (15: и ст.), но только как внутреннее сознание, и как известное право, которое еще не осуществлено вовне и в полном виде. - Искупления тела нашего, т. е. освобождения его от всех несовершенств настоящей фазы его существования или, лучше, от тления (ст. 21), когда оно станет телом нетленным (Флп 3:21; 2Кор. 5:2: и сл.; 1Кор.15:51). Это совершится или через воскресение (для умерших 1Кор.15:42: и сл.), или через изменение для тех, кто доживет до 2-го пришествия Христа (1Кор.15:52).
Adam Clarke: Commentary on the Bible - 1831
8:23: 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. p. 359 and 707.
The scope and design of St. Paul in these verses may be thus summed up: - The apostle shows 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 willingly, for mankind had no part in that transgression which "brought death into the world and all our wo;" but God subjected the whole, purposing to afford them a deliverance and infusing into every heart a hope that a more auspicious era 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 era 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 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 can not 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, Hag 2:7, 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 expectation are ascribed to creatures, in reference to things they want, and which tend to their advantage; notwithstanding they explicitly know nothing of them."
Albert Barnes: Notes on the Bible - 1834
8:23: 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 ἀπαρχὴ aparchē denotes properly the first-fruits of the harvest, the portion that was first collected and consecrated to God as an offering of gratitude, Deu 26:2; Exo 23:19; Num 18:13. Hence, the word means what 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; Rom 11:16; Rom 16:5; Co1 15:20, Co1 15:23; Co1 16:15; Jam 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 succor.
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 fullness 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 consummation 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 favor 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 mere value than the prospect of the most princely inheritance, or of the brightest crown that a monarch ever wore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: which have: Rom 8:15, Rom 8:16, Rom 5:5; Co2 5:5; Gal 5:22, Gal 5:23; Eph 1:14, Eph 5:9
even we: Rom 8:26, Rom 7:24; Co2 5:2-4, Co2 7:5; Phi 1:21-23; Pe1 1:7
waiting: Rom 8:19, Rom 8:25; Luk 20:36; Phi 3:20, Phi 3:21; Ti2 4:8; Tit 2:13; Heb 9:28; Jo1 3:2
the redemption: Luk 21:28; Eph 1:14, Eph 4:30
Geneva 1599
8:23 (22) And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within (d) ourselves, waiting for the adoption, [to wit], (e) the redemption of our body.
(22) Fifthly, if the rest of the world looks for a restoring, groaning as it were for it and that not in vain, let us also sigh, indeed, let us be more certainly persuaded of our redemption to come, for we already have the first fruits of the Spirit.
(d) Even from the bottom of our hearts.
(e) The last restoring, which will be the accomplishment of our adoption.
John Gill
8:23 And not only they, but ourselves also,.... Not only they Gentiles, but we Jews likewise:
which have the firstfruits of the Spirit: meaning either the apostles, who were all Jews, and who most of them received the extraordinary gifts of the Spirit on the day of "Pentecost", which was the day of the firstfruits, Num 28:26; and to which there seems to be an allusion here; or else the Jewish converts in general: to the Jews the promises of the Messiah were made; to them he first came; the Gospel was first preached unto them, and some of them first believed in Christ; they had the grace of God communicated to them in conversion, which they received as the firstfruits, with respect to an after increase; or in regard to glory, like the firstfruits, grace is of the same kind with glory, and is a pledge and earnest of it; saints judge by grace the firstfruits, what glory is, and therefore long after it; now of these persons thus described it is said,
even we ourselves groan within ourselves; their groans were inward from their hearts, not hypocritical or were among themselves, common to them all; and that not merely on their own account, the corruptions of their hearts, the sufferings they endured for the sake of the Gospel, and in a longing expectation for the heavenly glory, but also for the conversion of the Gentiles, for which they incessantly laboured, and prayed night and day;
waiting for the adoption, to wit, the redemption of our body. Adoption is explained by the redemption of the body; and by the one may be known what the other means: by "the redemption of our body" is not meant the redemption of God's elect, body and soul, by the blood and death of Christ, which was already finished; and which the saints, who had received the firstfruits, were partakers of in themselves, and therefore could not be said to be waiting for it: but it designs either the redemption of the natural body, by the resurrection from the dead; when the bodies of the saints will be delivered from that mortality, corruption, weakness, and dishonour, under which they lie in the grave; when they will be refined and spiritualized, and freed from everything which makes them an incumbrance, and an uneasiness to their souls or spirits now; or else the redemption of the mystical body the church, of which the Gentiles make a considerable part, and is to be understood of a deliverance of the church, from the distresses and persecutions it then laboured under; or rather of a making up of the body, the church, by a redemption or deliverance of that part of it, which lay among the Gentiles, from that vanity and bondage of corruption, to which it was subject, into the manifestation and glorious liberty of the sons of God: and then by "adoption" is meant, the special grace of adoption, manifested to the Gentiles in their effectual calling; which the Jews who had received the firstfruits of the Spirit were waiting for, and had good reason to expect, from many prophecies in the writings of the Old Testament; and to which they were the more encouraged, by many appearances of the grace and power of God, attending the ministry of the Gospel among them; and which adoption will be more fully manifested in the resurrection morn; wherefore also the inheritance, which the whole mystical body the church will then enter upon the possession of, may well be called "the adoption", because the saints are adopted to it; adoption gives them the title to it, none but adopted ones will enjoy it; and their enjoyment of it will be the full manifestation and completion of the grace of adoption; this saints are waiting for, both for themselves and others, and it is worth waiting for; for it is "an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens", 1Pet 1:4, and there is good ground to wait for it; it is a bequest of their heavenly Father, who has adopted them; it is a gift of his free grace; it is already in the hands of Christ, with whom they are co-heirs; and they have already the Spirit, as the earnest of it.
John Wesley
8:23 And even we, who have the first - fruits of the Spirit - That is, the Spirit, who is the first - fruits of our inheritance. The adoption - Persons who had been privately adopted among the Romans were often brought forth into the forum, and there publicly owned as their sons by those who adopted them. So at the general resurrection, when the body itself is redeemed from death, the sons of God shall be publicly owned by him in the great assembly of men and angels. The redemption of our body - From corruption to glory and immortality.
Robert Jamieson, A. R. Fausset and David Brown
8:23 And not only they, but ourselves also--or "not only [so], but even we ourselves"--that is, besides the inanimate creation.
which have the first-fruits of the Spirit--or, "the Spirit as the first-fruits" of our full redemption (compare 2Cor 1:22), moulding the heart to a heavenly frame and attempering it to its future element.
even we ourselves--though we have so much of heaven already within us.
groan within ourselves--under this "body of sin and death," and under the manifold "vanity and vexation of spirit" that are written upon every object and every pursuit and every enjoyment under the sun.
waiting for the--manifestation of our
adoption, to wit, the redemption of our body--from the grave: "not (be it observed) the deliverance of ourselves from the body, but the redemption of the body itself from the grave" [BENGEL].
8:248:24: Զի յուսով ապրեցաք. այլ յոյս տեսանելի՝ չէ՛ յոյս. զի զոր տեսանէ ոք՝ զի՞ եւս յուսայ[3444]։ [3444] Օրինակ մի. Զի զոր տեսանեմք, զի՞ եւս յուսամք։
24 որովհետեւ յոյսով փրկուեցինք. իսկ տեսանելի յոյսը յոյս չէ, քանի որ մի բան, որ մէկը տեսնում է, էլ ինչո՞ւ յուսայ.
24 Վասն զի յոյսով փրկուեցանք. բայց յոյսը երբ տեսնուի, յոյս ըլլալէ կը դադրի, վասն զի ոեւէ մէկը տեսնուած բանին ինչո՞ւ պիտի յուսայ։
Զի յուսով ապրեցաք. այլ յոյս տեսանելի չէ յոյս. զի զոր տեսանէ ոք` զի՞ եւս յուսայ:

8:24: Զի յուսով ապրեցաք. այլ յոյս տեսանելի՝ չէ՛ յոյս. զի զոր տեսանէ ոք՝ զի՞ եւս յուսայ[3444]։
[3444] Օրինակ մի. Զի զոր տեսանեմք, զի՞ եւս յուսամք։
24 որովհետեւ յոյսով փրկուեցինք. իսկ տեսանելի յոյսը յոյս չէ, քանի որ մի բան, որ մէկը տեսնում է, էլ ինչո՞ւ յուսայ.
24 Վասն զի յոյսով փրկուեցանք. բայց յոյսը երբ տեսնուի, յոյս ըլլալէ կը դադրի, վասն զի ոեւէ մէկը տեսնուած բանին ինչո՞ւ պիտի յուսայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:2424: Ибо мы спасены в надежде. Надежда же, когда видит, не есть надежда; ибо если кто видит, то чего ему и надеяться?
8:24  τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τίς ἐλπίζει;
8:24. τῇ (Unto-the-one) γὰρ (therefore) ἐλπίδι (unto-an-expectation) ἐσώθημεν: (we-were-saved) ἐλπὶς (an-expectation) δὲ (moreover) βλεπομένη (being-viewed) οὐκ (not) ἔστιν (it-be) ἐλπίς, (an-expectation,"ὃ (to-which) γὰρ (therefore) βλέπει (it-vieweth) τίς (what-one) ἐλπίζει; (it-expecteth-to?"
8:24. spe enim salvi facti sumus spes autem quae videtur non est spes nam quod videt quis quid speratFor we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
24. For by hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth?
8:24. For we have been saved by hope. But a hope which is seen is not hope. For when a man sees something, why would he hope?
8:24. 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?
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:

24: Ибо мы спасены в надежде. Надежда же, когда видит, не есть надежда; ибо если кто видит, то чего ему и надеяться?
8:24  τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τίς ἐλπίζει;
8:24. spe enim salvi facti sumus spes autem quae videtur non est spes nam quod videt quis quid sperat
For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
8:24. For we have been saved by hope. But a hope which is seen is not hope. For when a man sees something, why would he hope?
8:24. 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?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Что верующие действительно воздыхают об усыновлении, Апостол здесь доказывает тем, что они имеют надежду. - Мы спасены в надежде. Спасение, о котором Апостол говорил выше, с одной стороны, есть факт уже совершившийся (спасены - eswqhmen - аорист), но с другой стороны, полное спасение составляете пока еще только предмет нашей надежды. - Надежда же, когда видит... Эти слова 24-го стиха недостаточно ясны. Правильнее читать (как в греч. и слав.): "надежда, которую видят" (т. е. когда предмет надежды уже видим). Такая надежда не может быть названа и надеждой! Апостол, таким образом, хочет здесь сказать христианам, которые не удовлетворялись своим внешним положением, следующее: "вы, конечно, высоко цените свою христианскую надежду. Она составляет одну из трех важнейших христианских добродетелей (1Кор.13:13). Как же вы хотите, чтобы вам уже здесь, на земле, дано было полное искупление? Ведь в последнем случае вам пришлось бы расстаться с надеждою, покончить навсегда с своими ожиданиями лучшего будущего. Хорошо ли это было бы для вас?! Но вы надежду эту имеете, не расстаетесь с ней, и этим свидетельствуете, что вы еще чего-то ждете в будущем, что вам чего-то недостает". - Ожидаем в терпении. Этими словами Апостол еще более усиливает свое доказательство. У христиан есть надежда и надежда стойкая, крепкая (в терпении - di 'upomonhV). Ужели эта стойкость не имеет никакого смысла? Ужели это выработанное христианами в себе равнодушие и презрение к земным благам, когда из-за них приходилось жертвовать интересами веры, ничего не говорит? Нет, оно ясно свидетельствует о том, что они чувствуют ненормальность, несовершенство своего настоящего, земного, существования, и стремятся к небесному прославлению, к полному искуплению и спасению.
Adam Clarke: Commentary on the Bible - 1831
8:24: 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 of 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 object of it is not seen, i.e. not enjoyed; for to see, in Scripture language, sometimes signifies to enjoy, as in Job 7:7 : Mine eye shall no more See (margin, Enjoy) good. Job 9:25 : My days flee away, and See no good; i.e. enjoy no prosperity. Psa 50:23 : I will Show the salvation of God: I will give that man to enjoy my salvation who walks uprightly. Mat 5:8 : Blessed are the pure in heart, for they shall See God; that is, they shall enjoy his favor and blessing. See also Joh 3:36; Heb 12:14, and Jo1 3:2. The hope that is seen, that is, enjoyed, is no longer hope, it is fruition: and a man cannot hope for that which he has in his possession.
Albert Barnes: Notes on the Bible - 1834
8:24: 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 are 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 Mat 8:25; Mat 16:25; Mar 3:4; Mar 8:35. 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 trims, and enables it to bear them without a complaint.
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 what 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?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: saved: Rom 5:2, Rom 12:12, Rom 15:4, Rom 15:13; Psa 33:18, Psa 33:22, Psa 146:5; Pro 14:32; Jer 17:7; Zac 9:12; Co1 13:13; Gal 5:5; Col 1:5, Col 1:23, Col 1:27; Th1 5:8; Th2 2:16; Tit 2:11-13; Heb 6:18, Heb 6:19; Pe1 1:3, Pe1 1:21; Jo1 3:3
but hope: Co2 4:18, Co2 5:7; Heb 11:1; Pe1 1:10, Pe1 1:11
Geneva 1599
8:24 (23) For we are saved by hope: but (f) hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
(23) Sixthly, hope is necessarily joined with faith: seeing then that we believe those things which we are not yet in possession of, and hope does not refer to the thing that is present, we must therefore hope and patiently wait for that which we believe will come to pass.
(f) This is spoken by the figure of speech metonymy, that is, "hope", which stands for that which is hoped for.
John Gill
8:24 For we are saved by hope,.... We who have received the firstfruits, who were in a lost perishing condition, and by nature no better than others, than the Gentiles, are saved by sin and wrath to come by Christ, with a spiritual and everlasting salvation. They were already saved in the preparations and purposes of God; in the covenant of grace; in the arms and hands of Christ, through his purchase; and as considered in him; and with respect to the inchoation and application of salvation, in effectual calling, and their right unto it by the righteousness of Christ; and with regard to the certainty of it, in faith and hope: the manner in which they are said to be saved, is "by", or "in hope"; not that hope is the cause of salvation, but the means by which souls are brought to the enjoyment of it; salvation, or glory, is the object of it:
but hope that is seen, is not hope; for what a man seeth why doth he yet hope for? in the former clause, "hope" signifies the grace itself, but here the object of it; which is represented as unseen, not yet fully enjoyed, something future, and to be hoped for; as the resurrection of the dead, which is the object of hope, and is unseen, and even incredible to carnal reason, and is to come, and good foundation there is in divine revelation, to hope for it; and the hope of it is of great use to the saints, whilst in this world of trouble: eternal glory and happiness is also the object of the hope of believers; it is said to be the hope of their calling, which they are called by grace to; the hope of righteousness, which the righteousness of Christ is the ground and foundation of; and that blessed hope, the sum of their happiness; and hope laid up for them in heaven, where it is safe and secure; all which is unseen, and yet to come; but good reason there is to hope for it, since the Scriptures of truth so clearly express it; and the person, blood, and righteousness of Christ, lay such a solid foundation for hope of it: the Alexandrian copy reads, "why doth he yet wait for?" and so the Ethiopic version, with which agrees the Syriac version, reading the whole, "for if we see it, why should we wait for it?"
John Wesley
8:24 For we are saved by hope - Our salvation is now only in hope. We do not yet possess this full salvation.
Robert Jamieson, A. R. Fausset and David Brown
8:24 For we are saved by hope--rather, "For in hope we are saved"; that is, it is more a salvation in hope than as yet in actual possession.
but hope that is seen is not hope--for the very meaning of hope is, the expectation that something now future will become present.
for what a man seeth, why doth he yet hope for?--the latter ending when the other comes.
8:258:25: Ապա եթէ զոր ո՛չն տեսանեմք յուսամք, համբերութեամբ ակն ունիմք[3445]։ [3445] Ոմանք. Ապա թէ զոր ոչն։
25 իսկ եթէ յոյս ունենք մի բանի, որը չենք տեսնում, ուրեմն՝ համբերութեամբ սպասում ենք դրան:
25 Իսկ եթէ չտեսնուած բաներուն կը յուսանք, համբերութիւնով պիտի սպասենք անոր։
Ապա եթէ զոր ոչն տեսանեմք` յուսամք, համբերութեամբ ակն ունիմք:

8:25: Ապա եթէ զոր ո՛չն տեսանեմք յուսամք, համբերութեամբ ակն ունիմք[3445]։
[3445] Ոմանք. Ապա թէ զոր ոչն։
25 իսկ եթէ յոյս ունենք մի բանի, որը չենք տեսնում, ուրեմն՝ համբերութեամբ սպասում ենք դրան:
25 Իսկ եթէ չտեսնուած բաներուն կը յուսանք, համբերութիւնով պիտի սպասենք անոր։
zohrab-1805▾ eastern-1994▾ western am▾
8:2525: Но когда надеемся того, чего не видим, тогда ожидаем в терпении.
8:25  εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι᾽ ὑπομονῆς ἀπεκδεχόμεθα.
8:25. εἰ (If) δὲ (moreover) ὃ (to-which) οὐ (not) βλέπομεν (we-view) ἐλπίζομεν, (we-expect-to,"δι' (through) ὑπομονῆς (of-a-staying-under) ἀπεκδεχόμεθα . ( we-receive-out-off )
8:25. si autem quod non videmus speramus per patientiam expectamusBut if we hope for that which we see not, we wait for it with patience.
25. But if we hope for that which we see not, do we with patience wait for it.
8:25. But since we hope for what we do not see, we wait with patience.
8:25. But if we hope for that we see not, [then] do we with patience wait for [it].
But if we hope for that we see not, [then] do we with patience wait for:

25: Но когда надеемся того, чего не видим, тогда ожидаем в терпении.
8:25  εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι᾽ ὑπομονῆς ἀπεκδεχόμεθα.
8:25. si autem quod non videmus speramus per patientiam expectamus
But if we hope for that which we see not, we wait for it with patience.
8:25. But since we hope for what we do not see, we wait with patience.
8:25. But if we hope for that we see not, [then] do we with patience wait for [it].
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Adam Clarke: Commentary on the Bible - 1831
8:25: 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 sort 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.
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 ensnaring present to Prometheus; but he refused to accept it. Epimetheus took and opened it, and instantly all those diseases, etc., 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.
Albert Barnes: Notes on the Bible - 1834
8:25: But if we hope ... - 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; Co2 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 complaint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: with patience: Rom 8:23, Rom 2:7, Rom 12:12; Gen 49:18; Psa 27:14, Psa 37:7-9, Psa 62:1, Psa 62:5, Psa 62:6, Psa 130:5-7; Isa 25:9, Isa 26:8; Lam 3:25, Lam 3:26; Luk 8:15, Luk 21:19; Col 1:11; Th1 1:3; Th2 3:5; Heb 6:12, Heb 6:15, Heb 10:36, Heb 12:1-3; Jam 1:3, Jam 1:4, Jam 5:7-11; Rev 1:9, Rev 13:10; Rev 14:12
John Gill
8:25 But if we hope for that we see not,.... Whether it be the hour of death, or the second coming of Christ, or the resurrection of the dead, and eternal glory; all which are unseen by us, and to be hoped for:
then do we with patience wait for it; as that which is certain and real, as something valuable, which will be satisfying, and be received with the utmost joy. This supposes, that the persons who wait for it believe it, and their interest in it, at least hope they have one; that they have a valuable esteem and affection for it; that they are not in a state of perfection and happiness; and that they sit loose by the things of this world, and are ready to part with the one, and grasp the other: the manner of their waiting is "with patience"; a grace, of which God is the efficient, Christ is the exemplar, and the word the means; and which is of great use under afflictions from the hand of God, under the reproaches and persecutions of men, under desertions and want of answers in prayer, under the temptations of Satan, and in the expectation of the heavenly glory.
Robert Jamieson, A. R. Fausset and David Brown
8:25 But if we hope for that we see not, then do we with patience wait for it--that is, then, patient waiting for it is our fitting attitude.
8:268:26: Նո՛յնպէս եւ Հոգին ՚ի թիկունս հասանէ տկարութեանս մերում. զի զոր կամքն յաղօթս, որպէս արժան իցէ՝ ո՛չ գիտեմք. այլ ի՛նքն Հոգին բարեխօս լինի ՚ի հեծութիւնս անմռունչս[3446]։ [3446] Ոմանք. Սոյնպէս եւ Հոգին... տկարութեան մե՛՛... զոր կամք... որպէս արժանն իցէ՝ չգիտեմք... զի ինքն Հոգին վասն մեր բարեխօս լինի ՚ի հեծութեանս ան՛՛։ Ուր օրինակ մի. Հոգին Սուրբ բարեխօս լինի առ հեծութիւնս։
26 Նոյնպէս եւ Հոգին օգնութեան է հասնում մեր տկարութիւններին. որովհետեւ մենք աղօթում ենք եւ չգիտենք, թէ ինչպէս արժան է աղօթել. բայց Հոգին ինքը բարեխօս է լինում մեզ անմռունչ հառաչանքով:
26 Նոյնպէս Հոգին ալ օգնութեան կը հասնի մեր տկարութիւններուն. քանզի ինչո՞ւ եւ ի՞նչպէս աղօթելու ենք՝ չենք գիտեր. բայց ինքը՝ Հոգին՝ բարեխօս կ’ըլլայ մեզի համար անբարբառ հառաչանքներով։
Նոյնպէս եւ Հոգին ի թիկունս հասանէ տկարութեանս մերում. զի զոր կամքն յաղօթս` որպէս արժան իցէ ոչ գիտեմք. այլ ինքնին Հոգին բարեխօս լինի ի հեծութիւնս անմռունչս:

8:26: Նո՛յնպէս եւ Հոգին ՚ի թիկունս հասանէ տկարութեանս մերում. զի զոր կամքն յաղօթս, որպէս արժան իցէ՝ ո՛չ գիտեմք. այլ ի՛նքն Հոգին բարեխօս լինի ՚ի հեծութիւնս անմռունչս[3446]։
[3446] Ոմանք. Սոյնպէս եւ Հոգին... տկարութեան մե՛՛... զոր կամք... որպէս արժանն իցէ՝ չգիտեմք... զի ինքն Հոգին վասն մեր բարեխօս լինի ՚ի հեծութեանս ան՛՛։ Ուր օրինակ մի. Հոգին Սուրբ բարեխօս լինի առ հեծութիւնս։
26 Նոյնպէս եւ Հոգին օգնութեան է հասնում մեր տկարութիւններին. որովհետեւ մենք աղօթում ենք եւ չգիտենք, թէ ինչպէս արժան է աղօթել. բայց Հոգին ինքը բարեխօս է լինում մեզ անմռունչ հառաչանքով:
26 Նոյնպէս Հոգին ալ օգնութեան կը հասնի մեր տկարութիւններուն. քանզի ինչո՞ւ եւ ի՞նչպէս աղօթելու ենք՝ չենք գիտեր. բայց ինքը՝ Հոգին՝ բարեխօս կ’ըլլայ մեզի համար անբարբառ հառաչանքներով։
zohrab-1805▾ eastern-1994▾ western am▾
8:2626: Также и Дух подкрепляет нас в немощах наших; ибо мы не знаем, о чем молиться, как должно, но Сам Дух ходатайствует за нас воздыханиями неизреченными.
8:26  ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις·
8:26. Ὡσαύτως (As-unto-it) δὲ (moreover) καὶ (and) τὸ (the-one) πνεῦμα (a-currenting-to) συναντιλαμβάνεται ( it-ever-a-one-taketh-together ) τῇ (unto-the-one) ἀσθενείᾳ (unto-an-un-vigoring-of) ἡμῶν: (of-us) τὸ (to-the-one) γὰρ (therefore) τί (to-what-one) προσευξώμεθα ( we-might-have-goodly-held-toward ) καθὸ (down-to-which) δεῖ (it-bindeth) οὐκ (not) οἴδαμεν, (we-had-come-to-see,"ἀλλὰ (other) αὐτὸ (it) τὸ (the-one) πνεῦμα (a-currenting-to) ὑπερεντυγχάνει (it-actuateth-in-over) στεναγμοῖς (unto-narrowings-of) ἀλαλήτοις , ( unto-un-speakable ,"
8:26. similiter autem et Spiritus adiuvat infirmitatem nostram nam quid oremus sicut oportet nescimus sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibusLikewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
26. And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for with groanings which cannot be uttered;
8:26. And similarly, the Spirit also helps our weakness. For we do not know how to pray as we ought, but the Spirit himself asks on our behalf with ineffable sighing.
8:26. 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.
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:

26: Также и Дух подкрепляет нас в немощах наших; ибо мы не знаем, о чем молиться, как должно, но Сам Дух ходатайствует за нас воздыханиями неизреченными.
8:26  ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις·
8:26. similiter autem et Spiritus adiuvat infirmitatem nostram nam quid oremus sicut oportet nescimus sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus
Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
8:26. And similarly, the Spirit also helps our weakness. For we do not know how to pray as we ought, but the Spirit himself asks on our behalf with ineffable sighing.
8:26. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Третье доказательство того, что нам предстоит прославление - это свидетельство Духа Святого, который также ходатайствует для нас о чем-то высшем. - В немощах наших - по более засвидетельствованному чтению: в немощи нашей (th asqeneia hmwn). Здесь можно видеть указание на слабость нашей молитвы. - Как должно, т. е. по мере являющейся в каждом отдельном случае нужды. Вообще мы знаем, о чем нам молиться - это, конечно, окончательное наше спасение, - но мы не знаем, на что именно нужно обратить особенное внимание в данных условиях, чтобы счастливо достичь желаемой цели. - Воздыханиями неизреченными. Дух Божий выступает пред Богом с мольбою за нас, причем Его мольбы не облекаются в слова человеческих молитв: в обращении Своем к Богу Дух не имеет нужды в словах. Очевидно, Апостол отличает эти воздыхания Духа от воздыханий христианина (ст. 23). Они - не продукт нашей душевной жизни, а нечто отдельное, самостоятельное, хотя и совершающееся именно в нас. Таким образом, эти воздыхания можно отличать и от молитв вдохновенных христиан, какие они произносили при богослужении, потому что для молитвы, которые приносил, напр., владеющий даром языков (1Кор.14), все-таки передавали общепонятными словами. Между тем здесь речь идет о молениях, какие не выражаемы в словах alalhtoi [Таким образом, мнение Цана, что здесь Апостол говорит о глоссолалии (1: Kop 14:2-39), не имеет основания].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Privileges.A. D. 58.
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 maketh intercession for the saints according 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.

The apostle here suggests two privileges more to which true Christians are entitled:--

I. The help of the Spirit in prayer. While we are in this world, hoping and waiting for what we see not, we must be praying. Hope supposes desire, and that desire offered up to God is prayer; we groan. Now observe,

1. Our weakness in prayer: We know not what we should pray for as we ought. (1.) As to the matter of our requests, we know not what to ask. We are not competent judges of our own condition. Who knows what is good for a man in this life? Eccl. vi. 12. We are short-sighted, and very much biassed in favour of the flesh, and apt to separate the end from the way. You know not what you ask, Matt. xx. 22. We are like foolish children, that are ready to cry for fruit before it is ripe and fit for them; see Luke ix. 54, 55. (2.) As to the manner, we know not how to pray as we ought. It is not enough that we do that which is good, but we must do it well, seek in a due order; and here we are often at a loss--graces are weak, affections cold, thoughts wandering, and it is not always easy to find the heart to pray, 2 Sam. vii. 27. The apostle speaks of this in the first person: We know not. He puts himself among the rest. Folly, and weakness, and distraction in prayer, are what all the saints are complaining of. If so great a saint as Paul knew not what to pray for, what little reason have we to go forth about that duty in our own strength!

2. The assistances which the Spirit gives us in that duty. He helps our infirmities, meant especially of our praying infirmities, which most easily beset us in that duty, against which the Spirit helps. The Spirit in the world helps; many rules and promises there are in the word for our help. The Spirit in the heart helps, dwelling in us, working in us, as a Spirit of grace and supplication, especially with respect to the infirmities we are under when we are in a suffering state, when our faith is most apt to fail; for this end the Holy Ghost was poured out. Helpeth, synantilambanetai--heaves with us, over against us, helps as we help one that would lift up a burden, by lifting over against him at the other end--helps with us, that is, with us doing our endeavour, putting forth the strength we have. We must not sit still, and expect that the Spirit should do all; when the Spirit goes before us we must bestir ourselves. We cannot without God, and he will not without us. What help? Why, the Spirit itself makes intercession for us, dictates our requests, indites our petitions, draws up our plea for us. Christ intercedes for us in heaven, the Spirit intercedes for us in our hearts; so graciously has God provided for the encouragement of the praying remnant. The Spirit, as an enlightening Spirit, teaches us what to pray for, as a sanctifying Spirit works and excites praying graces, as a comforting Spirit silences our fears, and helps us over all our discouragements. The Holy Spirit is the spring of all our desires and breathings towards God. Now this intercession which the Spirit makes is, (1.) With groanings that cannot be uttered. The strength and fervency of those desires which the Holy Spirit works are hereby intimated. There may be praying in the Spirit where there is not a word spoken; as Moses prayed (Exod. xiv. 15), and Hannah, 1 Sam. i. 13. It is not the rhetoric and eloquence, but the faith and fervency, of our prayers, that the Spirit works, as an intercessor, in us. Cannot be uttered; they are so confused, the soul is in such a hurry with temptations and troubles, we know not what to say, nor how to express ourselves. Here is the Spirit interceding with groans that cannot be uttered. When we can but cry, Abba, Father, and refer ourselves to him with a holy humble boldness, this is the work of the Spirit. (2.) According to the will of God, v. 27. The Spirit in the heart never contradicts the Spirit in the word. Those desires that are contrary to the will of God do not come from the Spirit. The Spirit interceding in us evermore melts our wills into the will of God. Not as I will, but as thou wilt.

3. The sure success of these intercessions: He that searches the heart knoweth what is the mind of the Spirit, v. 27. To a hypocrite, all whose religion lies in his tongue, nothing is more dreadful than that God searches the heart and sees through all his disguises. To a sincere Christian, who makes heart-work of his duty, nothing is more comfortable than that God searches the heart, for then he will hear and answer those desires which we want words to express. He knows what we have need of before we ask, Matt. vi. 8. He knows what is the mind of his own Spirit in us. And, as he always hears the Son interceding for us, so he always hears the Spirit interceding in us, because his intercession is according to the will of God. What could have been done more for the comfort of the Lord's people, in all their addresses to God? Christ had said, "Whatever you ask the Father according to his will he will give it you." But how shall we learn to ask according to his will? Why, the Spirit will teach us that. Therefore it is that the seed of Jacob never seek in vain.

II. The concurrence of all providences for the good of those that are Christ's, v. 28. It might be objected that, notwithstanding all these privileges, we see believers compassed about with manifold afflictions; though the Spirit makes intercession for them, yet their troubles are continued. It is very true; but in this the Spirit's intercession is always effectual, that, however it goes with them, all this is working together for their good. Observe here.

1. The character of the saints, who are interested in this privilege; they are here described by such properties as are common to all that are truly sanctified. (1.) They love God. This includes all the out-goings of the soul's affections towards God as the chief good and highest end. It is our love to God that makes every providence sweet, and therefore profitable. Those that love God make the best of all he does, and take all in good part. (2.) They are the called according to his purpose, effectually called according to the eternal purpose. The call is effectual, not according to any merit or desert of ours, but according to God's own gracious purpose.

2. The privilege of the saints, that all things work together for good to them, that is, all the providences of God that concern them. All that God performs he performs for them, Ps. lvii. 2. Their sins are not of his performing, therefore not intended here, though his permitting sin is made to work for their good, 2 Chron. xxxii. 31. But all the providences of God are theirs--merciful providences, afflicting providences, personal, public. They are all for good; perhaps for temporal good, as Joseph's troubles; at least, for spiritual and eternal good. That is good for them which does their souls good. Either directly or indirectly, every providence has a tendency to the spiritual good of those that love God, breaking them off from sin, bringing them nearer to God, weaning them from the world, fitting them for heaven. Work together. They work, as physic works upon the body, various ways, according to the intention of the physician; but all for the patient's good. They work together, as several ingredients in a medicine concur to answer the intention. God hath set the one over against the other (Eccl. vii. 14): synergei, a very singular, with a noun plural, denoting the harmony of Providence and its uniform designs, all the wheels as one wheel, Ezek. x. 13. He worketh all things together for good; so some read it. It is not from any specific quality in the providences themselves, but from the power and grace of God working in, with, and by, these providences. All this we know--know it for a certainty, from the word of God, from our own experience, and from the experience of all the saints.
Adam Clarke: Commentary on the Bible - 1831
8:26: The Spirit also helpeth our infirmities - The same Spirit, το πνευμα, 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 συναντιλαμβανεται is very inadequately expressed by helpeth. It is compounded of συν, together, αντι, against, and λαμβανομαι, to support or help, and signifies 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 - Αυτο το πνευμα, The same Spirit, viz. the Spirit that witnesses of our adoption and sonship, Rom 8:15, Rom 8:16, makes intercession for us. Surely if the apostle had designed to teach us that he meant our own sense and understanding by the Spirit, he never could have spoken in 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 own 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 fulfillment of the various promises relative to this point which our Lord made to his disciples, particularly in Joh 14:16, Joh 14:17, Joh 14:26; Joh 15:26, Joh 15:27; Joh 16:7; and particularly Joh 16:13, Joh 16:14 : Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you.
Albert Barnes: Notes on the Bible - 1834
8:26: Likewise the Spirit - This introduces a new source of consolation and support, what 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 ... - 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 needs.
(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, if left alone, they would neither be able to bear their 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 used here ὑπερεντυνγχάνει huperentungchanei, occurs no where else in the New Testament. The word ἐντυνγχάνω entungchanō, however, is used several times. It means properly to be present with anyone for the purpose of aiding, as an advocate does in a court of justice; hence, to intercede for anyone, 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."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: infirmities: Rom 15:1; Co2 12:5-10; Heb 4:15, Heb 5:2
for we: Mat 20:22; Luk 11:1-13; Jam 4:3
but: Rom 8:15; Psa 10:17; Zac 12:10; Mat 10:20; Gal 4:6; Eph 2:18, Eph 6:18; Jde 1:20, Jde 1:21
with: Rom 7:24; Psa 6:3, Psa 6:9, Psa 42:1-5, Psa 55:1, Psa 55:2, Psa 69:3, Psa 77:1-3, Psa 88:1-3, Psa 102:5, Psa 102:20, Psa 119:81; Psa 119:82, Psa 143:4-7; Luk 22:44; Co2 5:2, Co2 5:4, Co2 12:8
Geneva 1599
8:26 (24) Likewise the Spirit also (g) helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh (h) intercession for us with groanings which cannot be uttered.
(24) Seventhly, there is no reason why we should faint under the burden of afflictions, seeing that prayers minister to us a most sure help: which cannot be frustrated, seeing that they proceed from the Spirit of God who dwells in us.
(g) Bears our burden, as it were, so that we do not faint under it.
(h) Incites us to pray, and tells us as it were within, what we will say, and how we will speak.
John Gill
8:26 Likewise the Spirit also helpeth our infirmities,.... The Spirit of God which dwells in us, by whom we are led, who is the spirit of adoption to us, who has witnessed to our spirits, that we are the children of God, whose firstfruits we have received, over and above, and besides what he has done for us, "also helpeth our infirmities"; whilst we are groaning within ourselves, both for ourselves and for others, and are waiting patiently for what we are hoping for. The people of God, all of them, more or less, have their infirmities in this life. They are not indeed weak and infirm, in such sense as unregenerate persons are, who have no spiritual strength, are ignorant of their weakness, do not go to Christ for strength, nor derive any from him, and hence can perform nothing that is spiritually good: nor are they all alike infirm; some are weaker in faith, knowledge, and experience, than others; some are of more weak and scrupulous consciences than others be: some are more easily drawn aside through corruption and temptation than others are; some have weaker gifts, particularly in prayer, than others have, yet all have their infirmities; not only bodily afflictions, persecutions of men, and temptations of Satan, but internal corruptions, and weakness to oppose them, and to discharge their duty to God and man; and also have their infirmities in the exercise of grace, and in the performance of the work of prayer; though they are not left to sink under them, but are helped by "the Spirit": by whom is meant, not any tutelar angel, or the human soul, or the gift of the Spirit in prayer, but the Holy Spirit of God himself; who, as the word here used signifies, "helps together", with hope and patience, graces which he has implanted, and which he invigorates and draws forth into act and exercise; or with the saints labouring under their burdens; or with the Father and the Son, who also are helpers of the saints: and this helping of them implies, that their infirmities and burdens are such as they must sink under, unless they are helped; and which is done by the Spirit, by bringing to remembrance, and applying the precious promises of the Gospel, by shedding abroad the love of God in their hearts, by acting the part of a comforter to them, by putting strength into them, and by assisting them in prayer to God:
for we know not what we should pray for as we ought. The children of God are not ignorant of the object of prayer, that it is God, and not a creature, God, as the God of nature, providence, and grace, God in the persons of the Father, and of the Son, and of the Spirit, and with a view to his glorious perfections: nor of the way of coming to God in prayer, through Christ; nor of the manner of performing it in faith, with fervency, sincerity, reverence, humility, and submission; nor who they should pray for, for themselves, for all men, even enemies, particularly for the saints, and ministers of the Gospel; nor of many other things respecting prayer, as that it is both their duty and privilege; their own inability, and the need of the assistance of the Spirit in it; but what they are ignorant of is chiefly the matter of prayer: indeed the whole Bible is an instruction in general to this work, so is the prayer Christ taught his disciples, and the several prayers of saints recorded in the Scriptures; the promises of God, and their own wants and necessities, may, and do, greatly direct them; as for instance, when under a sense of sin, to pray for a discovery of pardoning grace; when under darkness and desertions, for the light of God's countenance; when under a sense of weakness of grace, and the strength of corruptions, for fresh supplies of grace and strength, for communion with God in ordinances, for more grace here, and glory hereafter; but what of all things they seem to be, at least at some times, at a loss about, is what to pray for with respect to things temporal, such as riches, honour, friends, &c. to have present afflictions removed, or temptations cease; and too often it is, that they pray with greater importunity for lesser things, than for things of more importance; and more from an intemperate zeal, and with a view to self, than for the glory of God:
but the Spirit itself maketh intercession, for us, with groanings which cannot be uttered; not the spirit of a man; or the gift of the Spirit in man; or a man endued with an extraordinary gift of the Spirit; but the Holy Ghost himself, who makes intercession for the saints: not in such sense as Christ does; for he intercedes not with the Father, but with them, with their spirits; not in heaven, but in their hearts; and not for sinners, but for saints: nor in the manner as Christ does, not by vocal prayer, as he when on earth; nor by being the medium, or way of access to God; nor by presenting the prayers of saints, and the blood and sacrifice of Christ to God, as Christ does in heaven; nor as the saints make intercession for one another, and for other persons: but he intercedes for them, by making them to intercede; he indites their prayers for them, not in a book, but in their hearts; he shows them their need, what their wants are; he stirs them up to prayer, he supplies them with arguments, puts words into their mouths, enlarges their hearts, gives strength of faith in prayer, and all the ardour and fervency of it; he enables them to come to God as their Father; and gives them liberty and boldness in his presence, which requires an heart sprinkled from an evil conscience, faith in the blood and righteousness of Christ, and a view of God, as a God of peace, grace, and mercy: and this intercession he makes, "with groanings which, cannot be uttered"; not that the Spirit of God groans, but he stirs up groans in the saints; which suppose a burden on them, and their sense of it: and these are said to be "unutterable"; saints, under his influence, praying silently, without a voice, as Moses and Hannah did, 1Kings 1:13, and yet most ardently and fervently; or as not being able to express fully what they conceive in their minds, how great their burdens are, and their sense of their wants.
John Wesley
8:26 Likewise the Spirit - Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God our desires are weak; our prayers are weak. We know not - Many times. What we should pray for - Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven. With groanings - The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves.
Robert Jamieson, A. R. Fausset and David Brown
8:26 Likewise the Spirit also, &c.--or, "But after the like manner doth the Spirit also help.
our infirmities--rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given.
for we know not what we should pray for as we ought--It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head: but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have to "walk by faith, not by sight" (see on 1Cor 13:9 and 2Cor 5:7), and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a vehicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts should spring up within us whether our frame of mind in such exercises is altogether befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience.
but the Spirit itself--rather, "Himself." (See end of Rom 8:27).
maketh intercession for us with groanings which cannot be uttered--that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! "As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we 'groan' under this felt inability. But not in vain are these groanings. For 'the Spirit Himself' is in them, giving to the emotions which He Himself has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit Himself in our behalf."
8:278:27: Բայց որ քննէն զսիրտս, գիտէ զինչ խորհուրդ է Հոգւոյն. զի ըստ Աստուծոյ բարեխօսէ վասն սրբոց[3447]։ [3447] Ոմանք. Այլ որ քննէ զսիրտս... բարխօ՛ս է վասն սրբոց։
27 Իսկ նա, ով քննում է սրտերը, գիտէ, թէ ինչ խորհուրդ ունի Հոգին, քանի որ ըստ Աստծու կամքի է բարեխօսում սրբերի համար:
27 Եւ սրտերը Քննողը գիտէ Հոգիին ի՛նչ խորհիլը, քանզի Աստուծոյ կամքին համեմատ բարեխօսութիւն կ’ընէ սուրբերուն համար։
Բայց որ քննէն զսիրտս` գիտէ զինչ խորհուրդ է Հոգւոյն, զի ըստ Աստուծոյ բարեխօսէ վասն սրբոց:

8:27: Բայց որ քննէն զսիրտս, գիտէ զինչ խորհուրդ է Հոգւոյն. զի ըստ Աստուծոյ բարեխօսէ վասն սրբոց[3447]։
[3447] Ոմանք. Այլ որ քննէ զսիրտս... բարխօ՛ս է վասն սրբոց։
27 Իսկ նա, ով քննում է սրտերը, գիտէ, թէ ինչ խորհուրդ ունի Հոգին, քանի որ ըստ Աստծու կամքի է բարեխօսում սրբերի համար:
27 Եւ սրտերը Քննողը գիտէ Հոգիին ի՛նչ խորհիլը, քանզի Աստուծոյ կամքին համեմատ բարեխօսութիւն կ’ընէ սուրբերուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
8:2727: Испытующий же сердца знает, какая мысль у Духа, потому что Он ходатайствует за святых по [воле] Божией.
8:27  ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.
8:27. ὁ (the-one) δὲ (moreover) ἐραυνῶν (searching-unto) τὰς (to-the-ones) καρδίας (to-hearts) οἶδεν (it-had-come-to-see) τί (to-what-one) τὸ (the-one) φρόνημα (a-centering-to) τοῦ (of-the-one) πνεύματος, (of-a-currenting-to,"ὅτι (to-which-a-one) κατὰ (down) θεὸν (to-a-Deity) ἐντυγχάνει (it-actuateth-in) ὑπὲρ (over) ἁγίων . ( of-hallow-belonged )
8:27. qui autem scrutatur corda scit quid desideret Spiritus quia secundum Deum postulat pro sanctisAnd he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
27. and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to God.
8:27. And he who examines hearts knows what the Spirit seeks, because he asks on behalf of the saints in accordance with God.
8:27. And he that searcheth the hearts knoweth what [is] the mind of the Spirit, because he maketh intercession for the saints according to [the will of] God.
And he that searcheth the hearts knoweth what [is] the mind of the Spirit, because he maketh intercession for the saints according to [the will of] God:

27: Испытующий же сердца знает, какая мысль у Духа, потому что Он ходатайствует за святых по [воле] Божией.
8:27  ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων.
8:27. qui autem scrutatur corda scit quid desideret Spiritus quia secundum Deum postulat pro sanctis
And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
8:27. And he who examines hearts knows what the Spirit seeks, because he asks on behalf of the saints in accordance with God.
8:27. And he that searcheth the hearts knoweth what [is] the mind of the Spirit, because he maketh intercession for the saints according to [the will of] God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Апостол здесь указывает, почему Дух ходатайствует за нас в молитве без слов. - Испытующий сердца. Бог здесь так назван потому, что Дух Св. пребывает в сердце человека возрожденного (5:5) и хотя Его ходатайство ничем не обнаруживается вовне, Бог, пред которым открыты все сердца людей, знает об этом ходатайстве. - Какая мысль у Духа, т. е. что выражается в Его воздыхании, к чему Он устремлен. - Потому что... Апостол только что сказал, что Бог знает о ходатайстве Духа. Этим он дал понять, что Господь и признает, принимает Его ходатайство. Почему же? Потому, что Дух в Своих ходатайствах не идет против планов Божественного домостроительства, а напротив, совершенно согласен с ними. Он ходатайствует по воле Божьей (kata Qeon), т. е., как того хочет Бог. Кроме того, Он ходатайствует за христиан, как за святых, т. е. как за людей достойных, которые уготовали сердца свои к тому, чтобы они служили храмом Св. Духа.
Adam Clarke: Commentary on the Bible - 1831
8:27: He maketh intercession for the saints - The word εντυγχανω signifies to apply one's self 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 salvation. 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 office of the Holy Spirit. See Taylor.
According to the will of God - Κατα Θεον· According 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 show 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.
Albert Barnes: Notes on the Bible - 1834
8:27: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: And he: Ch1 28:9, Ch1 29:17; Psa 7:9, Psa 44:21; Pro 17:3; Jer 11:20, Jer 17:10, Jer 20:12; Mat 6:8; Joh 21:17; Act 1:24, Act 15:8; Th1 2:4; Heb 4:13; Rev 2:23
knoweth: Psa 38:9, Psa 66:18, Psa 66:19; Jam 5:16 *Gr.
because: or, that
he maketh: Rom 8:34; Eph 2:18
according: Jer 29:12, Jer 29:13; Joh 14:13; Jam 1:5, Jam 1:6; Jo1 3:21, Jo1 3:22, Jo1 5:14, Jo1 5:15
Geneva 1599
8:27 And he that searcheth the hearts knoweth what [is] the (i) mind of the Spirit, because he maketh intercession for the saints (k) according to [the will of] God.
(i) What sighs and sobs proceed from the impulse of his Spirit.
(k) Because he teaches the godly to pray according to God's will.
John Gill
8:27 And he that searcheth the hearts,.... This is peculiar to God, and a "periphrasis" of him; angels, neither good nor bad, can search into the hearts of men; one man cannot know the heart of another, nor any man fully know his own; this is the prerogative of God: and
he knoweth what is the mind of the Spirit; not the spirit of men, but of God: that affectionate desire and meaning of the Spirit of God, in the unalterable groans of the saints; he knows the wise meaning there is in them, for so may signify, and is opposed to the carnal mind, or wisdom of the flesh, which desires foolish things. The searcher of hearts knows this, not barely by his omniscience, but he regards it, approves of it, attends, and gives an answer to it; which is no small encouragement to pray, though it be but with sighs and groans unutterable; since the omniscient God understands, and respects such kind of prayer: and the reason is,
because he, the Spirit of God,
maketh intercession for the saints, according to the will of God; the persons for whom he intercedes are saints: to whom Christ is made sanctification; who are called to be saints; are sanctified by the Spirit of God, and walk after him: now such are the objects of God's delight, they are chosen by him, preserved in Christ, and have his righteousness imputed to them; to these he has made known his Gospel, has given his grace, and will at last the inheritance; so that intercession made for such will certainly be regarded: it may be rendered, "he maketh intercession for holy things according to God"; for spiritual blessings, divine favours, things that belong to God; or divine things, which are agreeably to his nature and will: and since it is the Holy Spirit that makes intercession, and the persons are holy for whom he makes it, and this is made for holy things, and all according to the will of God, which the Spirit of God must fully know, saints may be confident of the prevalence and success of such intercession.
John Wesley
8:27 But he who searcheth the hearts - Wherein the Spirit dwells and intercedes. Knoweth - Though man cannot utter it. What is the mind of the Spirit, for he maketh intercession for the saints - Who are near to God. According to God - According to his will, as is worthy of God. and acceptable to him.
Robert Jamieson, A. R. Fausset and David Brown
8:27 And--rather, "But," inarticulate though these groanings be.
he that searcheth the hearts knoweth what is the mind of the Spirit, because he--the Spirit
maketh intercession for the saints according to the will of God--As the Searcher of hearts, He watches the surging emotions of them in prayer, and knows perfectly what the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by them only for what God Himself designs to bestow.
Note, (1) Are believers "led by the Spirit of God" (Rom 8:14)? How careful then should they be not to "grieve the Holy Spirit of God" (Eph 4:30)! Compare Ps 32:8-9 : "I will . . . guide thee with Mine eye. Be not (then) as the horse, or as the mule," &c. (2) "The spirit of bondage," to which many Protestants are "all their lifetime subject," and the "doubtsome faith" which the Popish Church systematically inculcates, are both rebuked here, being in direct and painful contrast to that "spirit of adoption," and that witness of the Spirit, along with our own spirit, to the fact of our sonship, which it is here said the children of God, as such, enjoy (Rom 8:15-16). (3) As suffering with Christ is the ordained preparation for participating in this glory, so the insignificance of the one as compared with the other cannot fail to lighten the sense of it, however bitter and protracted (Rom 8:17-18). (4) It cannot but swell the heart of every intelligent Christian to think that if external nature has been mysteriously affected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying life and unfading beauty (Rom 8:19-23). (5) It is not when believers, through sinful "quenching of the Spirit," have the fewest and faintest glimpses of heaven, that they sigh most fervently to be there; but, on the contrary, when through the unobstructed working of the Spirit in their hearts, "the first-fruits" of the glory to be revealed are most largely and frequently tasted, then, and just for that reason, is it that they "groan within themselves" for full redemption (Rom 8:23). For thus they reason: If such be the drops, what will the ocean be? If thus "to see through a glass darkly" be so very sweet, what will it be to "see face to face?" If when "my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice" (Song 2:9) --that thin veil which parts the seen from the unseen--if He is even thus to me "Fairer than the children of men," what shall He be when He stands confessed before my undazzled vision, the Only-begotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He is? (6) "The patience of hope" (Th1 1:3) is the fitting attitude for those who with the joyful consciousness that they are already "saved" (Ti2 1:9; Tit 3:5), have yet the painful consciousness that they are saved but in part: or, "that being justified by His grace, they are made (in the present state) heirs according to the hope (only) of eternal life," Tit 3:7 (Rom 8:24-25). (7) As prayer is the breath of the spiritual life, and the believer's only effectual relief under the "infirmity" which attaches to his whole condition here below, how cheering is it to be assured that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie "groaning" before the Lord, these inarticulate groanings are the Spirit's own vehicle for conveying into "the ears of the Lord of Sabaoth" their whole case; and come up before the Hearer of prayer as the Spirit's own intercession in their behalf, and that they are recognized by Him that sitteth on the Throne, as embodying only what His own "will" determined before to bestow upon them (Rom 8:26-27)! (8) What a view do these two verses (Rom 8:26-27) give of the relations subsisting between the Divine Persons in the economy of redemption, and the harmony of their respective operations in the case of each of the redeemed!
THIRD: Triumphant Summary of the Whole Argument (Rom 8:28-39).
8:288:28: Բայց գիտեմք՝ եթէ որոց սիրենն զԱստուած, յամենայնի՛ գործակից լինի ՚ի բարիս՝ որք հրաւիրանաւն կոչեցան[3448]։ [3448] Ոմանք. Գործակից լինին ՚ի բարիս։
28 Բայց գիտենք, թէ ամէն ինչ գործակից է լինում նրանց բարիքի համար, ովքեր սիրում են Աստծուն, որոնք եւ կանչուեցին նրա նախասահմանումով.
28 Սակայն գիտենք թէ ամէն բաները բարիին գործակից կ’ըլլան անոնց որ Աստուած կը սիրեն, որոնք անոր նախասահմանութիւնովը կանչուած են։
Բայց գիտեմք եթէ որոց սիրենն զԱստուած` [17]յամենայնի գործակից լինի ի բարիս` որք հրաւիրանաւն կոչեցան:

8:28: Բայց գիտեմք՝ եթէ որոց սիրենն զԱստուած, յամենայնի՛ գործակից լինի ՚ի բարիս՝ որք հրաւիրանաւն կոչեցան[3448]։
[3448] Ոմանք. Գործակից լինին ՚ի բարիս։
28 Բայց գիտենք, թէ ամէն ինչ գործակից է լինում նրանց բարիքի համար, ովքեր սիրում են Աստծուն, որոնք եւ կանչուեցին նրա նախասահմանումով.
28 Սակայն գիտենք թէ ամէն բաները բարիին գործակից կ’ըլլան անոնց որ Աստուած կը սիրեն, որոնք անոր նախասահմանութիւնովը կանչուած են։
zohrab-1805▾ eastern-1994▾ western am▾
8:2828: Притом знаем, что любящим Бога, призванным по [Его] изволению, все содействует ко благу.
8:28  οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσιν τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὗσιν.
8:28. οἴδαμεν (We-had-come-to-see) δὲ (moreover) ὅτι (to-which-a-one) τοῖς (unto-the-ones) ἀγαπῶσι ( unto-excessing-off-unto ) τὸν (to-the-one) θεὸν (to-a-Deity," πάντα ( to-all ) συνεργεῖ (it-worketh-together-unto,"[ὁ "[the-one) θεὸς] (a-Deity,]"εἰς (into) ἀγαθόν, (to-good) τοῖς (unto-the-ones) κατὰ (down) πρόθεσιν (to-a-placing-before) κλητοῖς ( unto-called ) οὖσιν . ( unto-being )
8:28. scimus autem quoniam diligentibus Deum omnia cooperantur in bonum his qui secundum propositum vocati sunt sanctiAnd we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
28. And we know that to them that love God all things work together for good, to them that are called according to purpose.
8:28. And we know that, for those who love God, all things work together unto good, for those who, in accordance with his purpose, are called to be saints.
8:28. 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.
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:

28: Притом знаем, что любящим Бога, призванным по [Его] изволению, все содействует ко благу.
8:28  οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσιν τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὗσιν.
8:28. scimus autem quoniam diligentibus Deum omnia cooperantur in bonum his qui secundum propositum vocati sunt sancti
And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
8:28. And we know that, for those who love God, all things work together unto good, for those who, in accordance with his purpose, are called to be saints.
8:28. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Чтобы еще более убедить христиан в том, что их ожидает прославление, Апостол указывает теперь на их призвание ко Христу. Недаром они призваны - это значит, что Бог, в любви своей к ним уже заранее предузнал их и предопределил к тому, чтобы они были подобны образу сына Его. Ясно, что Он доведет свое дело в отношении к нам до конца! Затем ввиду этого сказанного в первой части Апостол (с 31: ст.) громко возглашает о своей уверенности в окончательном спасении, потому что никакое препятствие не сможет отстранить верующих от любви Божией и от любви Христовой. Это как бы триумфальная песнь по случаю одержанной над противниками спасения людей победы.

28: Так как христиане все-таки могли смущаться при мысли об ожидающих, быть может, уже начавшихся против них, гонениях, то Апостол считает нужным внушить им правильный взгляд на всякие испытания и страдания. Он успокаивает христиан до конца, что Бог любящих Его не оставит, в особенности потому, что Он Сам же призвал их ко Христу. Все, что ни случится с ними неприятного в жизни, на самом деле, по устроению Божественного промысла, обратится им на пользу. - Любящим Бога, т. е. истинным христианам - не тем, которые только называются так, а тем, которые действительно любят своего отца Небесного. - Призванным по Его изволению... Куда призванным? К Вере во Христа, в Церковь Христову. Сюда призваны верующие по изволению (kata proqesin). Чье это изволение? Их собственное или Божье? Русский перевод, прибавляя выражение Его, ясно толкует это выражение во втором значении, но Отцы и учители восточной Церкви понимают это выражение, как обозначающее произволение, согласие призываемых (Иоанн Злат., Феодорит, Феофилакт и др.). Так как здесь Апостол говорит о том, что должно особенно успокоить сердца верующих, то нет сомнения, что он сам мог разуметь здесь только Божие изволение или предначертание о верующих, а не их собственное изволение, которое вовсе не могло служить для них каким-либо особенно прочным ободрением. Притом в IX гл. 11-й ст. Апостол прямо называет изволение относительно избрания Божиим, так что русский перевод является совершенно правильным. - Все содействует. Христианин, конечно, сам действует в целях достижения вечного блаженства, но в то же время он должен смотреть на все, совершающееся около него и так или иначе входящее с ним в соприкосновение, как на помощь, посылаемую Ему Богом для достижения его цели. Таким образом, и всякие страдания в существе дела являются, с этой точки зрения, вовсе не лишними для христианина, а содействующими ему в его деле. - Ко благу, т. е. во спасение. Все это место представляет собою одно из самых определенных выражений христианского оптимизма.
Adam Clarke: Commentary on the Bible - 1831
8:28: 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 συνεργει, they work now in the behalf of him who loveth now, αγαπωσι; for both verbs are in the present tense. 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 the 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 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 these words, yet the all things mentioned here by the apostle seem more particularly to mean those things mentioned in Rom 8:28-30.
To them who are the called according to his purpose - Dr. Taylor translates τοις κλητοις, 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 17:4 : Thou shalt be a father of many nations - and all the nations of the earth shall be blessed in him, Gen 18:18. 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 God. 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 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.
Albert Barnes: Notes on the Bible - 1834
8:28: And we know - This verse introduces another source of consolation and support, drawn from the fact that all flyings are under the direction of 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 cooperate; 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 lying 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; Psa 119:67, Psa 119:71; 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 complaining, 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 κλητός klē tos is sometimes used to denote an external invitation, offer, or calling; Mat 20:16; Mat 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; Co1 1:2, Co1 1:24; Rev 17:14. It is evidently used in this sense here - to denote those who were true Christians. The connection 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 heart 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" πρόθεσις prothesis 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 show-bread; Mat 12:4; Mar 2:26; Luk 6:4. Hence, it means, when applied to the mind, a plan or purpose of mind. It implies that God had a plan, purpose, or intention, in regard to all who became Christians. They are not saved by chance or hap-hazard. God does not convert people 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; Eph 3:11; Ti2 1:9; Jer 51:29. 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; Ti2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: we know: Rom 8:35-39, Rom 5:3, Rom 5:4; Gen 50:20; Deu 8:2, Deu 8:3, Deu 8:16; Psa 46:1, Psa 46:2; Jer 24:5-7; Zac 13:9; Co2 4:15-17, Co2 5:1; Phi 1:19-23; Th2 1:5-7; Heb 12:6-12; Jam 1:3, Jam 1:4; Pe1 1:7, Pe1 1:8; Rev 3:19
them: Rom 5:5; Exo 20:6; Deu 6:5; Neh 1:5; Psa 69:36; Mar 12:30; Co1 2:9; Jam 1:12; Jam 2:5; Jo1 4:10, Jo1 4:19, Jo1 5:2, Jo1 5:3
the called: Rom 8:30, Rom 1:6, Rom 1:7, Rom 9:11, Rom 9:23, Rom 9:24; Jer 51:29; Act 13:48; Gal 1:15; Eph 1:9, Eph 1:10, Eph 3:11; Th1 5:9; Th2 2:13, Th2 2:14; Ti2 2:19; Pe1 5:10
Geneva 1599
8:28 (25) And we know that (l) all things work together for good to them that love God, to them who are the called according to [his] (m) purpose.
(25) Eighthly, we are not afflicted, either by chance or to our harm, but by God's providence for our great profit: who as he chose us from the beginning, so has he predestined us to be made similar to the image of his Son: and therefore will bring us in his time, being called and justified, to glory, by the cross.
(l) Not only afflictions, but whatever else.
(m) He calls that "purpose" which God has from everlasting appointed with himself, according to his good will and pleasure.
John Gill
8:28 And we know that all things work together for good,.... There is a temporal good, and a spiritual good, and an eternal one. Temporal good is what the men of the world are seeking after, and generally have the greatest share of, and the saints the least; and yet they have as much as is needful for them, and what they have, they have with a blessing; and even sometimes afflictions work for the temporal good of God's children: spiritual good lies in a lively exercise of grace and a conformity of the soul to God; and is what the men of the world least regard, and the saints most; and sometimes afflictions issue in this sort of good, as they do also in eternal good, for they work for us an exceeding weight of glory: by "all things" may be meant, all beings good and bad: all good beings eternal or created: eternal, as Jehovah the Father, all his perfections, purposes, promises, provisions, and performances; Jehovah the Son, as the mighty God, and as Mediator, all that he is in himself, all that he has in himself, all that he has done, or is doing, all his titles, characters, and relations; Jehovah the Spirit, in his person, offices, and operations; these all have worked together in the council of peace, in the covenant of grace, and in redemption; and they do work together in sanctification, and so they will in glorification, and that for the good of the saints: all created ones, as good angels, good magistrates, good ministers of the Gospel: all evil beings, as devils, persecuting magistrates, heretics, and false teachers: all things, good and bad: all good things, outward peace and prosperity, external gifts, the ministry of the word, the administration of ordinances, church censures, admonitions, and excommunications; all evil things, sin the evil of evils: original sin, or the fall of Adam, which contains all other sins in it, was attended with aggravating circumstances, and followed with dismal consequences, yet has been overruled for good; hereby a Saviour became necessary, who was sent, came, and wrought out salvation; has brought in a better righteousness than Adam lost; entitled his people to a better life than his was, and makes them partakers of the riches both of grace and glory: actual sin, inward or outward; indwelling sin; which is made use of, when discovered, to abate pride, to lead to an entire dependence on Christ, to teach saints to be less censorious, to depend on the power and grace of God to keep them, and to wean them from this world, and to make them desirous of another, where they shall be free from it; outward sins, of others, or their own; the sins of others, of wicked men, which observed, raise an indignation in the saints against sin, and a concern for God's glory, and to look into their own hearts and ways, and admire the grace of God to them, that this is not their case; of good men, which are recorded, and may be observed, not for example and encouragement in sin, but for admonition, and to encourage faith and hope under a sense of it; of their own, for humiliation, which issues in weakening the power of sin in themselves, and the strengthening of the graces of others: but from all this it does not follow, that God is the author of sin, only that he overrules it to wise and gracious purposes; nor should any take encouragement to sin, to do evil that good may come; nor is sin itself a real good; nor is it to be said that it does no hurt; for though it cannot hinder the everlasting salvation of God's people, it does a great deal of hurt to their peace and comfort; and that it is made to work in any form or shape for good, is not owing to its own nature and influence, which is malignant enough, but to the unbounded power and unsearchable wisdom of God: all evils or afflictions, spiritual and temporal, work together for good; all spiritual ones, such as the temptations of Satan, which are made useful for humiliation, for the trial of grace, to show us our weakness, our need of Christ, and to conform us to him, and also to excite to prayer and watchfulness; the hidings of God's face, which make his presence the more prized when enjoyed, and the more desirable. Temporal afflictions, afflictions in body, name, or estate, nay even death itself, all work together for the good of God's people. The Jews tell us of one Nahum, the man Gamzu, who, they say, was (k) so called, because of everything that happened to him he used to say, , "Gam zu letobah", "this is also for good": and they give instances of several misfortunes which befell him, upon which account he used these words, and how they proved in the issue to his advantage: agreeably to this is the advice given by them,
"for ever (say they (l)) let a man be used to say, all that the Lord does, , "he does for good".''
Now that all things do work together for good, the saints "know", and are firmly persuaded of; both from the word and promises of God, and from the instances of Jacob, Joseph, Job, and others, and also from their own experience: and it is to be observed, that it is not said that all things "have" worked together, and so they may again, or that they "shall" work together, but all things work together for good; they "now" work together, they are always working together, whether it can be observed or not: prosperity and adversity, whether in things temporal or spiritual, work "together", and make an intricate woven work in providence and grace; which will be viewed with admiration another day: one copy reads, "God works together", or "causes all things to work together for good"; and so the Ethiopic version, "we know that God helps them that love him, to every good thing": and to this agrees the Syriac version, "we know that to them that love God, he in everything helps them to good"; and certain it is, that God is the efficient cause, that makes all things work together for his people's good. The persons to whom all things work together for good, are described as such
that love God; a character, which does not agree with all the sons and daughters of Adam: love to God is not naturally in men; it is wrought in the soul in regeneration, and is an evidence of it; it grows up with faith, which works by it; without it, a profession of religion is vain; and where it is once wrought, it lasts for ever; it ought to be superlative and universal, constant, warm and ardent, hearty and sincere: such who have it, show it by a desire to be like to God, and therefore imitate him, by making his glory the supreme end of their actions; by being careful not to offend him; by delighting in his presence, in his people, word, ordinances, ways, and worship; and by undervaluing the world, and all things in it, in comparison of him; who is to be loved for the perfections of his being, the characters and relations he stands in and bears to his people, and on account of the love with which he has loved them, and which is indeed the spring and source of theirs. They are further described, as such
who are the called according to his purpose. The called of God and of Jesus Christ; not to any office, or by the external ministry of the word only, but by special grace; from darkness to light, from bondage to liberty, from the company of sinful men to fellowship with Christ, from a trust in their own righteousness to a dependence on his, to grace here, and glory hereafter; which is done according to the purpose of God: the persons called are fixed upon by God; none are called but whom God purposed to call; those who are called can assign no other reason of it than the will of God; and no other reason but that can be given why others are not called; the time when, the place where, the means whereby persons are called, are all settled and determined by the will, and according to the purpose of God.
(k) T. Bab. Taanith, fol. 21. 1. Sanhedrin, fol. 108. 2. Cosri, fol. 151. 1. (l) T. Bab. Beracot, fol. 60. 2.
John Wesley
8:28 And we know - This in general; though we do not always know particularly what to pray for. That all things - Ease or pain, poverty or riches, and the ten thousand changes of life. Work together for good - Strongly and sweetly for spiritual and eternal good. To them that are called according to his purpose - His gracious design of saving a lost world by the death of his Son. This is a new proposition. St. Paul, being about to recapitulate the whole blessing contained in justification, (termed "glorification," Rom 8:30,) first goes back to the purpose or decree of God, which is frequently mentioned in holy writ.
To explain this (nearly in the words of an eminent writer) a little more at large: - When a man has a work of time and importance before him, he pauses, consults, and contrives; and when he has laid a plan, resolves or decrees to proceed accordingly. Having observed this in ourselves, we are ready to apply it to God also; and he, in condescension to us has applied it to himself.
The works of providence and redemption are vast and stupendous, and therefore we are apt to conceive of God as deliberating and consulting on them, and then decreeing to act according to "the counsel of his own will;" as if, long before the world was made, he had been concerting measures both as to the making and governing of it, and had then writ down his decrees, which altered not, any more than the laws of the Medes and Persians. Whereas, to take this consulting and decreeing in a literal sense, would be the same absurdity as to ascribe a real human body and human passions to the ever - blessed God.
This is only a popular representation of his infallible knowledge and unchangeable wisdom; that is, he does all things as wisely as a man can possibly do, after the deepest consultation, and as steadily pursues the most proper method as one can do who has laid a scheme beforehand. But then, though the effects be such as would argue consultation and consequent decrees in man, yet what need of a moment's consultation in Him who sees all things at one view?
Nor had God any more occasion to pause and deliberate, and lay down rules for his own conduct from all eternity, than he has now. What was there any fear of his mistaking afterwards, if he had not beforehand prepared decrees, to direct him what he was to do? Will any man say, he was wiser before the creation than since? or had he then more leisure, that he should take that opportunity to settle his affairs, and make rules (or himself, from which he was never to vary?
He has doubtless the same wisdom and all other perfections at this day which he had from eternity; and is now as capable of making decrees, or rather has no more occasion for them now than formerly: his understanding being always equally clear and bright, his wisdom equally infallible.
Robert Jamieson, A. R. Fausset and David Brown
8:28 And--or, "Moreover," or "Now"; noting a transition to a new particular.
we know, &c.--The order in the original is more striking: "We know that to them that love God" (compare 1Cor 2:9; Eph 6:24; Jas 1:12; Jas 2:5) "all things work together for good [even] to them who are the called (rather, 'who are called') according to His (eternal) purpose." Glorious assurance! And this, it seems, was a "household word," a "known" thing, among believers. This working of all things for good is done quite naturally to "them that love God," because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thus to take in good part whatever He sends them, however trying to flesh and blood: and to them who are the called, according to "His purpose," all things do in the same intelligible way "work together for good"; for, even when "He hath His way in the whirlwind," they see "His chariot paved with love" (Song 3:10). And knowing that it is in pursuance of an eternal "purpose" of love that they have been "called into the fellowship of His Son Jesus Christ" (1Cor 1:9), they naturally say within themselves, "It cannot be that He 'of whom, and through whom, and to whom are all things,' should suffer that purpose to be thwarted by anything really adverse to us, or that He should not make all things, dark as well as light, crooked as well as straight, to co-operate to the furtherance and final completion of His high design."
8:298:29: Զի զորս յառաջն ճանաչէր, յառաջագո՛յն հրաւիրեաց կերպարանակից լինել պատկերի Որդւոյն իւրոյ. զի եղիցի նա անդրանի՛կ ՚ի մէջ եղբարց բազմաց[3449]։ [3449] Ոմանք. Յառաջագոյն եւ հրաւի՛՛։ Ոմանք. Որդւոյ իւրոյ։
29 որովհետեւ նրանց, որ առաջուց գիտէր, նախասահմանեց կերպարանակից լինելու իր Որդու պատկերին, որպէսզի նա լինի անդրանիկը բազում եղբայրների մէջ.
29 Վասն զի զանոնք որ առաջ կը ճանչնար, առաջուընէ սահմանեց որ Որդիին պատկերին կերպարանակից ըլլալու. որպէս զի անիկա անդրանիկ ըլլայ բազմաթիւ եղբայրներու մէջ։
Զի զորս յառաջն ճանաչէր` յառաջագոյն հրաւիրեաց կերպարանակից լինել պատկերի Որդւոյն իւրոյ. զի եղիցի նա անդրանիկ ի մէջ եղբարց բազմաց:

8:29: Զի զորս յառաջն ճանաչէր, յառաջագո՛յն հրաւիրեաց կերպարանակից լինել պատկերի Որդւոյն իւրոյ. զի եղիցի նա անդրանի՛կ ՚ի մէջ եղբարց բազմաց[3449]։
[3449] Ոմանք. Յառաջագոյն եւ հրաւի՛՛։ Ոմանք. Որդւոյ իւրոյ։
29 որովհետեւ նրանց, որ առաջուց գիտէր, նախասահմանեց կերպարանակից լինելու իր Որդու պատկերին, որպէսզի նա լինի անդրանիկը բազում եղբայրների մէջ.
29 Վասն զի զանոնք որ առաջ կը ճանչնար, առաջուընէ սահմանեց որ Որդիին պատկերին կերպարանակից ըլլալու. որպէս զի անիկա անդրանիկ ըլլայ բազմաթիւ եղբայրներու մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
8:2929: Ибо кого Он предузнал, тем и предопределил быть подобными образу Сына Своего, дабы Он был первородным между многими братиями.
8:29  ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
8:29. ὅτι (To-which-a-one) οὓς ( to-which ) προέγνω, (it-acquainted-before) καὶ (and) προώρισεν (it-bounded-before-to) συμμόρφους ( to-formed-together ) τῆς (of-the-one) εἰκόνος (of-a-resemblance) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ, (of-it,"εἰς (into) τὸ (to-the-one) εἶναι (to-be) αὐτὸν (to-it) πρωτότοκον (to-most-before-produced) ἐν (in) πολλοῖς ( unto-much ) ἀδελφοῖς : ( unto-brethrened )
8:29. nam quos praescivit et praedestinavit conformes fieri imaginis Filii eius ut sit ipse primogenitus in multis fratribusFor whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
29. For whom he foreknew, he also foreordained conformed to the image of his Son, that he might be the firstborn among many brethren:
8:29. For those whom he foreknew, he also predestinated, in conformity with the image of his Son, so that he might be the Firstborn among many brothers.
8:29. For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren.
For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren:

29: Ибо кого Он предузнал, тем и предопределил быть подобными образу Сына Своего, дабы Он был первородным между многими братиями.
8:29  ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
8:29. nam quos praescivit et praedestinavit conformes fieri imaginis Filii eius ut sit ipse primogenitus in multis fratribus
For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
8:29. For those whom he foreknew, he also predestinated, in conformity with the image of his Son, so that he might be the Firstborn among many brothers.
8:29. For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Апостол теперь разъясняет, на чем основано было изволение Божие о людях, и как он привел это изволение в осуществление. - Предузнал. Изволение Божие основано было на том, что Бог уже видел пред Собою христиан такими, какими они явились тогда еще, когда они не существовали. Он предвидел их веру, их любовь к Богу - все это для Него было как бы уже существующим (Рим 4:17). - Предопределил. Здесь предопределением называется то же, что раньше названо изволением (28: ст.). Конечно, здесь разумеется предопределение не абсолютное, а основанное на предуведении свойств предопределяемых личностей. - Подобными образу Сына Своего. Объяснение этой фразы Апостол дает в выражении 30-го стиха - прославил. Ясно из этого, что Апостол под образом Сына Божия разумел славу, какую получил Христос по совершении дела искупления, и которая для верующих будет состоять в усыновлении и избавлении их тела (ст. 23). - Дабы Он был... Окончательная и последняя цель, какую имел Бог, предопределяя верующих к славе, уподобляющейся славе Сына Его, состоит в том, чтобы в конце концов образовалась единая семья избранных, в которой Христос, как первородный Сын, занимал бы первое место - был бы Главою (ср. Еф 1:10). - Кого предопределил, тех и призвал. Из этого ясно, что призвание есть первый момент в осуществлении Божественного предопределения. Оно не обращено ко всем, а только к избранным. Это призыв божественной благодати, действующей таинственно на сердце человека и располагающей человека к принятию божественного слова (Флп 1:6, 29). Но, во всяком случае, этот призыв не может остаться тщетным: призываемые - это те, кто способен возлюбить Бога и последовать Его призыву, как то предузнано Богом. - Оправдал. Так как оправдание не может иметь места там, где нет веры, то ясно, что Апостол включил веру в понятие призвания. Бог призвал людей, и они уверовали. Вслед за этим совершилось их оправдание. Об освящении Апостол отдельно не говорит, очевидно, отождествляя его с оправданием. - Прославил. Если Христос уже прославлен, то, значит, непременно будут прославлены и верующие в Него. Поэтому Апостол говорит о прославлении их, как о факте уже совершившемся, подобно тому как пророки Ветхого Завета говорили о будущих событиях, как о прошедших. - Заметить нужно, что, хотя Апостол здесь все наше спасение - призвание, оправдание и прославление - приписывает одному Богу, однако он не отрицает необходимости участия в этом деле со стороны самих спасаемых. Так, напр., в послании к Ефесянам он указывает на то, что Бог предназначил нам исполнять добрые дела (2:10). В послании к Филиппийцам он также говорит, что христиане сами должны совершать свое спасение (2:12). Здесь же он не упоминает о произволении человеческом потому, что целью его в настоящем случае было - выставить на вид самое твердое основание для уверенности нашей в будущем прославлении. А что могло быть тверже в этом отношении, как не предопределение Божие о спасаемых, выразившееся в их призвании и оправдании?
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Privileges.A. D. 58.
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

The apostle, having reckoned up so many ingredients of the happiness of true believers, comes here to represent the ground of them all, which he lays in predestination. These precious privileges are conveyed to us by the charter of the covenant, but they are founded in the counsel of God, which infallibly secures the event. That Jesus Christ, the purchaser, might not labour in vain, nor spend his strength and life for nought and in vain, there is a remnant given him, a seed that he shall see, so that the good pleasure of the Lord shall prosper in his hands. For the explication of this he here sets before us the order of the causes of our salvation, a golden chain, which cannot be broken. There are four links of it:--

I. Whom he did foreknow he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end he decreed to grace and holiness as the way. Not, whom he did foreknow to be holy those he predestinated to be so. The counsels and decrees of God do not truckle to the frail and fickle will of men; no, God's foreknowledge of the saints is the same with that everlasting love wherewith he is said to have loved them, Jer. xxxi. 3. God's knowing his people is the same with his owning them, Ps. i. 6; John x. 14; 2 Tim. ii. 19. See ch. xi. 2. Words of knowledge often in scripture denote affection; so here: Elect according to the foreknowledge of God, 1 Pet. i. 2. And the same word is rendered fore-ordained, 1 Pet. i. 20. Whom he did foreknow, that is, whom he designed for his friends and favourites. I know thee by name, said God to Moses, Exod. xxxiii. 12. Now those whom god thus foreknew he did predestinate to be conformed to Christ. 1. Holiness consists in our conformity to the image of Christ. This takes in the whole of sanctification, of which Christ is the great pattern and sampler. To be spirited as Christ was, to walk and live as Christ did, to bear our sufferings patiently as Christ did. Christ is the express image of his Father, and the saints are conformed to the image of Christ. Thus it is by the mediation and interposal of Christ that we have God's love restored to us and God's likeness renewed upon us, in which two things consists the happiness of man. 2. All that God hath from eternity foreknown with favour he hath predestinated to this conformity. It is not we that can conform ourselves to Christ. Our giving ourselves to Christ takes rise in God's giving us to him; and, in giving us to him, he predestinated us to be conformable to his image. It is a mere cavil therefore to call the doctrine of election a licentious doctrine, and to argue that it gives encouragement to sin, as if the end were separated from the way and happiness from holiness. None can know their election but by their conformity to the image of Christ; for all that are chosen are chosen to sanctification (2 Thess. ii. 13), and surely it cannot be a temptation to any to be conformed to the world to believe that they were predestinated to be conformed to Christ. 3. That which is herein chiefly designed is the honour of Jesus Christ, that he might be the first-born among many brethren; that is, that Christ might have the honour of being the great pattern, as well as the great prince, and in this, as in other things, might have pre-eminence. It was in the first-born that all the children were dedicated to God under the law. The first-born was the head of the family, on whom all the rest did depend: now in the family of the saints Christ must have the honour of being the first-born. And blessed be God that there are many brethren; though they seem but a few in one place at one time, yet, when they come all together, they will be a great many. There is, therefore, a certain number predestinated, that the end of Christ's undertaking might be infallibly secured. Had the event been left at uncertainties in the divine counsels, to depend upon the contingent turn of man's will, Christ might have been the first-born among but few or no brethren--a captain without soldiers and a prince without subjects--to prevent which, and to secure to him many brethren, the decree is absolute, the thing ascertained, that he might be sure to see his seed, there is a remnant predestinated to be conformed to his image, which decree will certainly have its accomplishment in the holiness and happiness of that chosen race; and so, in spite of all the opposition of the powers of darkness, Christ will be the first-born among many, very many brethren.

II. Whom he did predestinate those he also called, not only with the external call (so many are called that were not chosen, Matt. xx. 16; xxii. 14), but with the internal and effectual call. The former comes to the ear only, but this to the heart. All that God did from eternity predestinate to grace and glory he does, in the fulness of time, effectually call. The call is then effectual when we come at the call; and we then come at the call when the Spirit draws us, convinces the conscience of guilt and wrath, enlightens the understanding, bows the will, persuades and enables us to embrace Christ in the promises, makes us willing in the day of his power. It is an effectual call from self and earth to God, and Christ, and heaven, as our end--from sin and vanity to grace, and holiness, and seriousness as our way. This is the gospel call. Them he called, that the purpose of God, according to election, might stand: we are called to that to which we were chosen. So that the only way to make our election sure is to make sure our calling, 2 Pet. i. 10.

III. Whom he called those he also justified. All that are effectually called are justified, absolved from guilt, and accepted as righteous through Jesus Christ. They are recti in curia--right in court; no sin that ever they have been guilty of shall come against them, to condemn them. The book is crossed, the bond cancelled, the judgment vacated, the attainder reversed; and they are no longer dealt with as criminals, but owned and loved as friends and favourites. Blessed is the man whose iniquity is thus forgiven. None are thus justified but those that are effectually called. Those that stand it out against the gospel call abide under guilt and wrath.

IV. Whom he justified those he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, all that which hinders is taken out of the way, and nothing can come between that soul and glory. Observe, It is spoken of as a thing done: He glorified, because of the certainty of it; he hath saved us, and called us with a holy calling. In the eternal glorification of all the elect, God's design of love has its full accomplishment. This was what he aimed at all along--to bring them to heaven. Nothing less than that glory would make up the fulness of his covenant relation to them as God; and therefore, in all he does for them, and in them, he has this in his eye. Are they chosen? It is to salvation. Called? It is to his kingdom and glory. Begotten again? It is to an inheritance incorruptible. Afflicted: It is to work for them this exceeding and eternal weight of glory. Observe, The author of all these is the same. It is God himself that predestinated, calleth, justifieth, glorifieth; so the Lord alone did lead him, and there was no strange God with him. Created wills are so very fickle, and created powers so very feeble, that, if any of these did depend upon the creature, the whole would shake. But God himself hath undertaken the doing of it from first to last, that we might abide in a constant dependence upon him and subjection to him, and ascribe all the praise to him--that every crown may be cast before the throne. This is a mighty encouragement to our faith and hope; for, as for God, his way, his work, is perfect. He that hath laid the foundation will build upon it, and the top-stone will at length be brought forth with shoutings, and it will be our eternal work to cry, Grace, grace to it.
Adam Clarke: Commentary on the Bible - 1831
8:29: For whom he did foreknow, etc. - "In this and the following verse the apostle shows how our calling is an argument that all things work together to advance our eternal happiness, by showing the several steps which the wisdom and goodness of God have settled, in order to complete our salvation. 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 favor and privilege of being God's people upon any set of men, Rom 11:2. 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, Ti2 1:9. Then, he knew or favored 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, Rom 8:17, 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 honor 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 foreknowledge, or gracious purpose of God; the finishing is our being joint heirs with Christ. Now, our calling or invitation (see on Rom 8:28 (note)) stands in connection with both these.
1. It stands in connection with God's foreknowledge; and so it is a true and valid calling: for we are called, invited, or chosen according to the foreknowledge of God the Father, who may bestow his blessings upon any people, as may seem good in his sight, Pe1 1:2; 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 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, Th2 2:14. 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 shows in the next verse. For we must understand his foreknowing, 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 Son." Taylor.
The first-born among many brethren - That he might be the chief or head of all the redeemed; for His human nature is the first fruits 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.
Albert Barnes: Notes on the Bible - 1834
8:29: For whom he did foreknow - The word used here προέγνω proegnō has been the subject of almost endless disputes in regard to its meaning in this place. The literal meaning of the word cannot be a matter of dispute. It denotes properly to "know beforehand;" to be acquainted with future events. But whether it means here simply to know that certain persons would become Christians; or to ordain, and constitute them to be Christians, and to be saved, has been a subject of almost endless discussion. Without entering at large into an investigation of the word, perhaps the following remarks may throw light on it.
(1) it does not here have reference to all the human family; for all are not, and have not, been conformed to the image of his Son. It has reference therefore only to those who would become Christians, and be saved.
(2) it implies "certain knowledge." It was certainly foreseen, in some way, that they would believe, and be saved. There is nothing, therefore, in regard to them that is contingent, or subject to doubt in the divine Mind, since it was certainly foreknown.
(3) the event which was thus foreknown must have been, for some cause, certain and fixed; since an uncertain event could not be possibly foreknown. To talk of a foreknowing a contingent event, that is, of foreknowing an event as certain which may or may not exist, is an absurdity.
(4) in what way such an event became certain is not determined by the use of this word. But it must have been somehow in connection with a divine appointment or arrangement, since in no other way can it be conceived to be certain. While the word used here, therefore, does not of necessity mean to decree, yet its use supposes that there was a purpose or plan; and the phrase is an explanation of what the apostle had just said, that it was "according to the purpose of God" that they were called. This passage does not affirm why, or how, or, "on what grounds" God foreknew that some of the human family would be saved. It simply affirms the fact; and the mode in which those who will believe were designated, must be determined from other sources. This passage simply teaches that he knew them; that his eye was fixed on them; that he regarded them as to be conformed to his Son; and that, thus knowing them, he designated them to eternal life. The Syriac renders it in accordance with this interpretation: "And from the beginning he knew them, and sealed them with the image of his Son," etc. As, however, none would believe but by the influences of his Spirit, it follows that they were not foreknown on account of any faith which they would themselves exercise, or any goodworks which they would themselves perform, but according to the purpose or plan of God himself.
He also did predestinate - See the meaning of the original of this word explained in the notes at Rom 1:4; see also the Act 4:28 note; and Co1 2:7 note. In these places the word evidently means to determine, purpose, or decree beforehand; and it must have this meaning here. No other idea could be consistent with the proper meaning of the word, or be intelligible. It is clear also that it does not refer to external privileges, but to real conversion and piety; since that to which they were predestinated was not the external privilege of the gospel, but conformity to his Son, and salvation; see Rom 8:30. No passage could possibly teach in stronger language that it was God's purpose to save those who will be saved. Eph 1:5, "having predestinated us unto the adoption of children by Jesus Christ unto himself." Eph 1:11, being predestinated according to the purpose of Him who worketh all things after the counsel of his own will."
To be conformed to the image of his Son - To resemble his Son; to be of like form with the image of his Son. We may learn here,
(1) That God does not determine to save people, whatever their character may be. The decree is not to save them in their sins, or whether they be sinful or holy. But it has primary respect to their char acter. It is that they "should be" holy; and, as a consequence of this, that they should be saved.
(2) the only evidence which we can have that we are the subjects of his gracious purpose is, that we are "in fact" conformed to the Lord Jesus Christ. For this was the design of the decree. This is the only satisfactory proof of piety; and by this alone can we determine that we are interested in his gracious plan of saving people.
That he might be the first-born - The first-born among the Hebrews had many special privileges. The idea here is,
(1) That Christ might be pre-eminent as the model and exemplar; that he might be clothed with special honors, and be so regarded in his church; and yet,
(2) That he might still sustain a fraternal relation to them; that he might be one in the same great family of God where all are sons; compare Heb 2:12-14.
Many brethren - Not a few. The purpose of God is that many of the human family shall be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: whom: Rom 11:2; Exo 33:12, Exo 33:17; Psa 1:6; Jer 1:5; Mat 7:23; Ti2 2:19; Pe1 1:2; Rev 13:8
he also: Eph 1:5, Eph 1:11; Pe1 1:20
to be: Rom 13:14; Joh 17:16, Joh 17:19, Joh 17:22, Joh 17:23, Joh 17:26; Co1 15:49; Co2 3:18; Eph 1:4, Eph 4:24; Phi 3:21; Jo1 3:2
that he might: Psa 89:27; Mat 12:50, Mat 25:40; Joh 20:17; Col 1:15-18; Heb 1:5, Heb 1:6; Heb 2:11-15; Rev 1:5, Rev 1:6
John Gill
8:29 For whom he did foreknow,.... The foreknowledge of God here, does not intend his prescience of all things future; by which he foreknows and foretells things to come, and which distinguishes him from all other gods; and is so called, not with respect to himself, with whom all things are present, but with respect to us, and which is eternal, universal, certain, and infallible; for in this sense he foreknows all men, and if this was the meaning here, then all men would be predestinated, conformed to the image of Christ, called by grace, justified and glorified; whereas they are a special people, whom God has foreknown: nor is this foreknowledge to be understood of any provision or foresight of the good works, holiness, faith, and perseverance of men therein, upon which God predestinates them to happiness; since this would make something out of God, and not his good pleasure, the cause of predestination; which was done before, and without any consideration of good or evil, and is entirely owing to the free grace of God, and is the ground and foundation of good works, faith, holiness, and perseverance in them: but this regards the everlasting love of God to his own people, his delight in them, and approbation of them; in this sense he knew them, he foreknew them from everlasting, affectionately loved them, and took infinite delight and pleasure in them; and this is the foundation of their predestination and election, of their conformity to Christ, of their calling, justification, and glorification: for these
he also did predestinate to be conformed to the image of his Son; having perfect, distinct, special knowledge of them, joined with love to them, he predetermined, or fore-appointed them in his eternal mind, in his everlasting and unchangeable purposes and decrees to this end, conformity to the image of Christ; which is not to be understood of the Spirit of Christ: God's elect indeed are chosen to be holy, and through sanctification of the Spirit, but are never said to be conformed, made like to the Spirit, nor is the Spirit ever called the image of Christ; but this designs either likeness to Christ as the Son of God, or conformity to him in his human nature. There is indeed a great disparity between the sonship of Christ, and of the saints; he is the eternal and natural Son of God, he is the one and only begotten Son, they are adopted ones, yet in some things there is a likeness; as he is the Son of God, so are they the sons of God, though not in the same sense; as he is a beloved Son, so are they; as he is the firstborn with respect them, they are the firstborn with respect to angels; as he has an inheritance, so have they; moreover, he has a very great concern in their sonship; the predestination of them to it is by him; the blessing itself is founded on union to him, on their conjugal relation to him, and his assumption of their nature; it comes to them through his redemption, and is actually bestowed on them by him; and this conformity to Christ as sons, will mere fully appear hereafter, when they shall be like him, and see him as he is: or this may be understood of the saints' conformity to Christ in his human nature, both here and hereafter: here in holiness; the image of God was in in his first creation, this is defaced by sin; and in regeneration, the image of Christ is stamped, his grace is wrought in them, his Spirit is put into them, to enable them to walk in him, and after him: this will be complete hereafter, and will consist in perfect holiness, being freed from the very being, as well as the power and guilt of sin; in perfect knowledge of everything that will tend to their happiness; and in glory like to Christ, both in soul and body:
that he might be the firstborn among many brethren; the persons among whom Christ is the firstborn are described by their relation, "brethren"; to one another, being related to the same Father, regenerated by the same grace, taken into the same family, and heirs of the same glory; and to Christ, which relation, as brethren to him, is not merely founded on his incarnation, but in their adoption; and which is evidenced by their regeneration, and doing the will of his Father; an which relation he owns, and is not ashamed of: they are also described by their number, "many"; for though they are but few, when compared with the world; yet they are many, a large number, considered by themselves; and among these, Christ is the "firstborn"; he is the firstborn of God, the begotten of the Father, he is the first begotten, and as such he is the only begotten; he is the firstborn of Mary, she had none before him, and he is the only one that ever was born in the manner he was; he is the first begotten from the dead, his resurrection is called a begetting, and he was the first in time that rose from the dead by his own power, and to an immortal life, and the first in causality and dignity. Christ is the firstborn with respect to all creatures in general; he was begotten of the Father before all creatures were; he is the first cause of them all, the governor, basis, and support of them: and he is the firstborn with respect to the saints; who are of the same nature with him, are made partakers of the divine nature, are sons in the same family, though not in the same class of sonship: moreover, this character may regard not so much birth as privilege which belongs to Christ as Mediator; who, as the firstborn had, has the blessing, the government, the priesthood, and the inheritance; all which is owing to, and is one end of divine predestination. The Cabalistic (m) writers among the Jews give the name of "firstborn" to the second Sephira, number, or person, "Wisdom", which answers to the Son of God.
(m) Vid. Cabala Denudata, par. 1. p. 200. & par. 2. p. 7.
John Wesley
8:29 Whom he foreknew, he also predestinated conformable to the image of his Son - Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, Ti2 2:19. Phil 3:10, Phil 3:21.
Robert Jamieson, A. R. Fausset and David Brown
8:29 For--as touching this "calling according to his purpose" (Rom 8:28).
whom he did foreknow he also did predestinate--foreordain. In what sense are we to take the word "foreknow" here? "Those who He foreknew would repent and believe," say Pelagians of every age and every hue. But this is to thrust into the text what is contrary to the whole spirit, and even letter, of the apostle's teaching (see Rom 9:11; Ti2 1:9). In Rom 11:2, and Ps 1:6, God's "knowledge" of His people cannot be restricted to a mere foresight of future events, or acquaintance with what is passing here below. Does "whom He did foreknow," then, mean "whom He foreordained?" Scarcely, because both "foreknowledge" and "foreordination" are here mentioned, and the one as the cause of the other. It is difficult indeed for our limited minds to distinguish them as states of the Divine Mind towards men; especially since in Acts 2:23 "the counsel" is put before "the foreknowledge of God," while in 1Pet 1:2 "election" is said to be "according to the foreknowledge of God." But probably God's foreknowledge of His own people means His "peculiar, gracious, complacency in them," while His "predestinating" or "foreordaining" them signifies His fixed purpose, flowing from this, to "save them and call them with an holy calling" (Ti2 1:9).
to be conformed to the image of his Son--that is, to be His sons after the pattern, model, or image of His Sonship in our nature.
that he might be the first-born among many brethren--"The First-born," the Son by nature; His "many brethren," sons by adoption: He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men ready to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His likeness: He "the First-born from the dead"; they "that sleep in Jesus," to be in due time "brought with Him"; "The First-born," now "crowned with glory and honor"; His "many brethren," "when He shall appear, to be like Him, for they shall see Him as He is."
8:308:30: Եւ զորս յառաջագոյնն հրաւիրեաց՝ զնոսին եւ կոչեաց. եւ զորս կոչեա՛ցն, զնոսին եւ արդարացո՛յց. եւ զորս արդարացոյցն, զնոսին եւ փառաւո՛րս արար[3450]։ [3450] Ոմանք. Յառաջագոյն հրաւ՛՛։
30 եւ որոնց որ նախասահմանել էր, նրանց էլ կանչեց. եւ որոնց որ կանչեց, նրանց էլ արդարացրեց. եւ որոնց որ արդարացրեց, նրանց էլ փառաւորեց:
30 Անոնք որ նախապէս սահմանեց նաեւ կանչեց զանոնք եւ անոնք որ կանչեց, նաեւ արդարացուց զանոնք եւ անոնք որ արդարացուց, նաեւ փառաւորեց զանոնք։
Եւ զորս յառաջագոյնն հրաւիրեաց` զնոսին եւ կոչեաց. եւ զորս կոչեացն` զնոսին եւ արդարացոյց. եւ զորս արդարացոյցն` զնոսին եւ փառաւորս արար:

8:30: Եւ զորս յառաջագոյնն հրաւիրեաց՝ զնոսին եւ կոչեաց. եւ զորս կոչեա՛ցն, զնոսին եւ արդարացո՛յց. եւ զորս արդարացոյցն, զնոսին եւ փառաւո՛րս արար[3450]։
[3450] Ոմանք. Յառաջագոյն հրաւ՛՛։
30 եւ որոնց որ նախասահմանել էր, նրանց էլ կանչեց. եւ որոնց որ կանչեց, նրանց էլ արդարացրեց. եւ որոնց որ արդարացրեց, նրանց էլ փառաւորեց:
30 Անոնք որ նախապէս սահմանեց նաեւ կանչեց զանոնք եւ անոնք որ կանչեց, նաեւ արդարացուց զանոնք եւ անոնք որ արդարացուց, նաեւ փառաւորեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
8:3030: А кого Он предопределил, тех и призвал, а кого призвал, тех и оправдал; а кого оправдал, тех и прославил.
8:30  οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν.
8:30. οὓς ( to-which ) δὲ (moreover) προώρισεν, (it-bounded-before-to,"τούτους (to-the-ones-these) καὶ (and) ἐκάλεσεν: (it-called-out-unto) καὶ (and) οὓς ( to-which ) ἐκάλεσεν, (it-called-out-unto,"τούτους (to-the-ones-these) καὶ (and) ἐδικαίωσεν: (it-en-course-belonged) οὓς ( to-which ) δὲ (moreover) ἐδικαίωσεν, (it-en-course-belonged,"τούτους (to-the-ones-these) καὶ (and) ἐδόξασεν. (it-reckoned-to)
8:30. quos autem praedestinavit hos et vocavit et quos vocavit hos et iustificavit quos autem iustificavit illos et glorificavitAnd whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
30. and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
8:30. And those whom he predestinated, he also called. And those whom he called, he also justified. And those whom he justified, he also glorified.
8:30. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified:

30: А кого Он предопределил, тех и призвал, а кого призвал, тех и оправдал; а кого оправдал, тех и прославил.
8:30  οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν.
8:30. quos autem praedestinavit hos et vocavit et quos vocavit hos et iustificavit quos autem iustificavit illos et glorificavit
And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
8:30. And those whom he predestinated, he also called. And those whom he called, he also justified. And those whom he justified, he also glorified.
8:30. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
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Adam Clarke: Commentary on the Bible - 1831
8:30: Whom he did predestinate, etc. - 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 foreknowing 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 honored and dignified the Gentiles with the highest privileges, and he has already 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 eternally. Hence it is added, them he also glorified; for all the honors 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 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, etc., of the Jewish people. The word δοξα, which we render glory, and δοξαζω, to glorify, both mean to render illustrious, eminent, etc., etc., in various parts of the New Testament; and in this sense the verb is used Joh 11:4; Joh 12:23, Joh 12:28; Joh 13:31, Joh 13:32; Joh 14:13; Joh 15:8; Joh 21:19; Act 3:13; Act 11:13; 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.
The whole of the preceding discourse will show 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. Rom 8:1 : There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. Rom 8:13 : If ye live after the flesh, ye shall die, etc. 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. Rom 8:28 : All things work together for good - To whom? To Them that Love God: to them that are the called according to his purpose. To them that love God, because they are called according to his purpose; for those only who love God can reap any benefit by this predestination, vocation, or any other instance of God's favor. See the observations at the end of this chapter, (Rom 8:39 (note)).
Albert Barnes: Notes on the Bible - 1834
8:30: Moreover ... - In this verse, in order to show to Christians the true consolation to be derived from the fact that they are predestinated, the apostle states the connection between that predestination and their certain salvation. The one implied the other.
Whom he did predestinate - All whom he did predestinate.
Them he also called - Called by his Spirit to become Christians. He called, not merely by an external invitation, but in such a way as that they in fact were justified. This cannot refer simply to an external call of the gospel, since those who are here said to be called are said also to be justified and glorified. The meaning is, that there is a certain connection between the predestination and the call, which will be manifested in due time. The connection is so certain that the one infallibly secures the other.
He justified - See the note at Rom 3:24. Not that he justified them from eternity, for this was not true; and if it were, it would also follow that he glorified them from eternity, which would be an absurdity. It means that there is a regular sequence of events - the predestination precedes and secures the calling; and the calling precedes and secures the justification. The one is connected in the purpose of God with the other; and the one, in fact, does not take place without the other. The purpose was in eternity. The calling and justifying in time.
Them he also glorified - This refers probably to heaven. It means that there is a connection between justification and glory. The one does not exist without the other in its own proper time; as the calling does not subsist without the act of justification. This proves, therefore, the doctrine of the perseverance of the saints. There is a connection infallible and ever existing between the predestination and the final salvation. They who are subjects of the one are partakers of the other. That this is the sense is clear,
(1) Because it is the natural and obvious meaning of the passage.
(2) because this only would meet the design of the argument of the apostle. For how would it be a source of consolation to say to them that whom God foreknew he predestinated, and whom he predestinated he called, and whom he called he justified, and whom he justified "might fall away and be lost foRev_er?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: Moreover: Rom 8:28, Rom 1:6, Rom 9:23, Rom 9:24; Isa 41:9; Co1 1:2, Co1 1:9; Eph 4:4; Heb 9:15; Pe1 2:9; Pe2 1:10; Rev 17:14, Rev 19:9
he called: Rom 3:22-26; Co1 6:11; Tit 3:4-7
he justified: Rom 8:1, Rom 8:17, Rom 8:18, Rom 8:33-35, Rom 5:8-10; Joh 5:24, Joh 6:39, Joh 6:40, Joh 17:22, Joh 17:24; Co2 4:17; Eph 2:6; Col 3:4; Th1 2:12; Th2 1:10-12, Th2 2:13, Th2 2:14; Ti2 2:11; Heb 9:15; Pe1 3:9, Pe1 4:13, Pe1 4:14, Pe1 5:10
Geneva 1599
8:30 Moreover whom he did (n) predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
(n) He uses the past tense for the present time, as the Hebrews use, who sometimes describe something that is to come by using the past tense, to signify the certainty of it: and he also is referring to God's continual working.
John Gill
8:30 Moreover, whom he did predestinate,.... Not to sufferings, which are not expressed nor designed, but to grace and glory after mentioned. This predestination is of particular persons, who, in consequence of it, are called, justified, and glorified; it is the effect of divine grace, and entirely owing to it; it is the source of all the other blessings of grace, and is therefore placed at the head of them, and secures them all:
them he also called; not to afflictions: many may be called to afflictions, and endure them, who are neither justified nor glorified; besides, the people of God, though they meet with many afflictions, between their call to eternal glory, and their enjoyment of it, yet they are not so much called to afflictions, as to patience under them: their call is of grace, by special grace, to peculiar blessings of grace, and to a kingdom and glory; and this their calling is secured by predestination, and connected with glorification: and whom he called,
them he also justified; the meaning of which is, not that he approved of them as sincere and faithful, on account of their faith and patience in sufferings; for neither of their sufferings, nor of their faith and patience in them, is there the least mention in the passage; nor can any instance be produced of the use of the word "justified" in this epistle, or elsewhere in this sense: but the meaning is, that such persons whom God predestinates and calls, he makes them righteous by the imputation of the righteousness of his Son unto them; which is unto all, and upon all them that believe; by which they are justified before God, and in their own consciences, from all sin, and so secured from all wrath and condemnation; wherefore glorification stands inseparably connected with it:
and whom he justified, them he also glorified; which is not meant of being made glorious under sufferings; nor of being made glorious by the extraordinary gifts of the Spirit; for the word is never used in this sense, nor is God ever said to glorify his people in this way; and the apostle is speaking of the saints in general, and not of particular ones: if this was the sense, none would be predestinated, called, and justified, but such who have the extraordinary gifts of the Spirit; and none would have the extraordinary gifts of the Spirit, but such persons; whereas many have had these, and yet no interest in the grace of God, and everlasting happiness: but eternal glory is here meant, which is what the apostle had been speaking of in the context; is what the elect are predestinated and called unto; and which their justification gives them a right and title to; and will consist in a likeness to Christ, in communion with him, in an everlasting vision of him, and in a freedom from all that is evil, and in an enjoyment of all that is good; and so the great end of predestinating grace will be answered in them mentioned in the foregoing verse: now this glorification may be said to be already done, with respect to that part of God's elect, who are in heaven, inheriting the promises; and is in some sense true also of that part of them which is on earth, who are called and justified; being made glorious within by the grace of Christ, and arrayed and adorned with the glorious robe of his righteousness; by the one they have a meetness, and by the other a right to eternal glory; of which this grace they have received is the beginning, pledge, and earnest: besides, they are already glorified in Christ, their head and representative, and in the view of God, and with respect to the certainty of it, it being prepared and made ready for them, is in the hands of Christ for them, and is insured to their faith and hope. It is an observation of a Jewish writer (n),
"that a thing , "which is decreed to be", is spoken of in the past tense:''
this is the Scripture style concerning things decreed, and such is the glorification of all God's elect.
(n) Aben Ezra, in Jon. ii. 2.
John Wesley
8:30 Them he - In due time. Called - By his gospel and his Spirit. And whom he called - When obedient to the heavenly calling, Acts 26:19. He also justified - Forgave and accepted. And whom he justified - Provided they "continued in his goodness," Rom 11:22, he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification, Rom 11:22. Neither does he deny that many are called who never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven. He glorified - He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory.
Robert Jamieson, A. R. Fausset and David Brown
8:30 Moreover--"And," or "Now"; explanatory of Rom 8:29 --In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus
whom he did predestinate, them he also called--The word "called" (as HODGE and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in Mt 20:16; Mt 22:14). It always means "internally, effectually, savingly called." It denotes the first great step in personal salvation and answers to "conversion." Only the word conversion expresses the change of character which then takes place, whereas this "calling" expresses the divine authorship of the change, and the sovereign power by which we are summoned, Matthew-like, Zaccheus-like, out of our old, wretched, perishing condition, into a new, safe, blessed life.
and whom he called--thus.
them he also justified--brought into the definite state of reconciliation already so fully described.
and whom he justified, them he also glorified--brought to final glory (Rom 8:17-18). Noble climax, and so rhythmically expressed! And all this is viewed as past; because, starting from the past decree of "predestination to be conformed to the image of God's Son" of which the other steps are but the successive unfoldings--all is beheld as one entire, eternally completed salvation.
8:318:31: Իսկ արդ՝ զի՞նչ ասեմք առ այս. եթէ Աստուած ՚ի մե՛ր կոյս է, ո՞վ իցէ մեր հակառակ[3451]։ [3451] Ոմանք. Ո՞վ իցէ մեզ հակառակ։
31 Իսկ արդ, ի՞նչ ասենք այս մասին: Եթէ Աստուած մեր կողմն է, ո՞վ կը լինի մեզ հակառակ:
31 Ուրեմն ի՞նչ ըսենք այս բաներուն համար. եթէ Աստուած մեր կողմն է, ո՞վ պիտի ըլլայ մեզի հակառակ։
Իսկ արդ զի՞նչ ասեմք առ այս. եթէ Աստուած ի մեր կոյս է, ո՞վ իցէ մեր հակառակ:

8:31: Իսկ արդ՝ զի՞նչ ասեմք առ այս. եթէ Աստուած ՚ի մե՛ր կոյս է, ո՞վ իցէ մեր հակառակ[3451]։
[3451] Ոմանք. Ո՞վ իցէ մեզ հակառակ։
31 Իսկ արդ, ի՞նչ ասենք այս մասին: Եթէ Աստուած մեր կողմն է, ո՞վ կը լինի մեզ հակառակ:
31 Ուրեմն ի՞նչ ըսենք այս բաներուն համար. եթէ Աստուած մեր կողմն է, ո՞վ պիտի ըլլայ մեզի հակառակ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3131: Что же сказать на это? Если Бог за нас, кто против нас?
8:31  τί οὗν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ᾽ ἡμῶν;
8:31. Τί (To-what-one) οὖν (accordingly) ἐροῦμεν (we-shall-utter-unto) πρὸς (toward) ταῦτα; (to-the-ones-these?"εἰ (If) ὁ (the-one) θεὸς (a-Deity) ὑπὲρ (over) ἡμῶν, (of-us,"τίς (what-one) καθ' (down) ἡμῶν; (of-us?"
8:31. quid ergo dicemus ad haec si Deus pro nobis quis contra nosWhat shall we then say to these things? If God be for us, who is against us?
31. What then shall we say to these things? If God for us, who against us?
8:31. So, what should we say about these things? If God is for us, who is against us?
8:31. What shall we then say to these things? If God [be] for us, who [can be] against us?
What shall we then say to these things? If God [be] for us, who [can be] against us:

31: Что же сказать на это? Если Бог за нас, кто против нас?
8:31  τί οὗν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ᾽ ἡμῶν;
8:31. quid ergo dicemus ad haec si Deus pro nobis quis contra nos
What shall we then say to these things? If God be for us, who is against us?
8:31. So, what should we say about these things? If God is for us, who is against us?
8:31. What shall we then say to these things? If God [be] for us, who [can be] against us?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: В этих двух стихах Апостол начинает заключение всего отдела, трактующего об оправдании человека. - Что сказать на это? т. е. что, какое заключение мы можем вывести из всего сказанного? Предполагаемый ответ на этот вопрос может быть только такой: "мы вступили в теснейшее общение с Богом. Бог теперь наш Защитник и Покровитель". - Если Бог за нас... Теперь христианину не страшны никакие враги. - Тот, Который Сына Своего не пощадил... Здесь Апостол подробнее раскрывает свое положение: "если Бог за нас". Если Бог не пощадил Своего Собственного Сына - что было бы весьма естественно, - но предал Его на смерть за всех нас (по контексту речи, слова эти относятся к избранным - главным образом), то с Ним, т. е. даруя Его, Бог, очевидно, дарует нам и все, что необходимо нам для того, чтобы вопреки всяким затруднениям, достичь окончательного спасения. Это все будет несравненно меньшим, чем тот Единый дар, т. е. Сам Христос!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Believer's Triumph.A. D. 58.
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 justifieth. 34 Who is he that condemneth? It is Christ that died, yea rather, 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? 36 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 Lord.

The apostle closes this excellent discourse upon the privileges of believers with a holy triumph, in the name of all the saints. Having largely set forth the mystery of God's love to us in Christ, and the exceedingly great and precious privileges we enjoy by him, he concludes like an orator: What shall we then say to these things? What use shall we make of all that has been said? He speaks as one amazed and swallowed up with the contemplation and admiration of it, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things the less we wonder at them; but the further we are led into an acquaintance with gospel mysteries the more we are affected with the admiration of them. If Paul was at a loss what to say to these things, no marvel if we be. And what does he say? Why, if ever Paul rode in a triumphant chariot on this side of heaven, here it was: with such a holy height and bravery of spirit, with such a fluency and copiousness of expression, does he here comfort himself and all the people of God, upon the consideration of these privileges. In general, he here makes a challenge, throws down the gauntlet, as it were, dares all the enemies of the saints to do their worst: If God be for us, who can be against us? The ground of the challenge is God's being for us; in this he sums up all our privileges. This includes all, that God is for us; not only reconciled to us, and so not against us, but in covenant with us, and so engaged for us--all his attributes for us, his promises for us. All that he is, and has, and does, is for his people. He performs all things for them. He is for them, even when he seems to act against them. And, if so, who can be against us, so as to prevail against us, so as to hinder our happiness? Be they ever so great and strong, ever so many, ever so might, ever so malicious, what can they do? While God is for us, and we keep in his love, we may with a holy boldness defy all the powers of darkness. Let Satan do his worst, he is chained; let the world do its worst, it is conquered: principalities and powers are spoiled and disarmed, and triumphed over, in the cross of Christ. Who then dares fight against us, while God himself is fighting for us? And this we say to these things, this is the inference we draw from these premises. More particularly.

I. We have supplies ready in all our wants (v. 32): He that spared, &c. Who can be against us, to strip us, to deprive us of our comforts? Who can cut off our streams, while we have a fountain to go to? 1. Observe what God has done for us, on which our hopes are built: He spared not his own Son. When he was to undertake our salvation, the Father was willing to part with him, did not think him too precious a gift to bestow for the salvation of poor souls; now we may know that he loves us, in that he hath not withheld his Son, his own Son, his only Son, from us, as he said of Abraham, Gen. xxii. 12. If nothing less will save man, rather than man shall perish let him go, though it were out of his bosom. Thus did he deliver him up for us all, that is, for all the elect; for us all, not only for our good, but in our stead, as a sacrifice of atonement to be a propitiation for sin. When he had undertaken it, he did not spare him. Though he was his own Son, yet, being made sin for us, it pleased the Lord to bruise him. Ouk epheisato--he did not abate him a farthing of that great debt, but charged it home. Awake, O sword. He did not spare his own Son that served him, that he might spare us, though we have done him so much disservice. 2. What we may therefore expect he will do: He will with him freely give us all things. (1.) It is implied that he will give us Christ, for other things are bestowed with him: not only with him given for us, but with him given to us. He that put himself to so much charge to make the purchase for us surely will not hesitate at making the application to us. (2.) He will with him freely give us all things, all things that he sees to be needful and necessary for us, all good things, and more we should not desire, Ps. xxxiv. 10. And Infinite Wisdom shall be the judge whether it be good for us and needful for us or no. Freely give--freely, without reluctancy; he is ready to give, meets us with his favours;--and freely, without recompence, without money, and without price. How shall he not? Can it be imagined that he should do the greater and not do the less? that he should give so great a gift for us when we were enemies, and should deny us any good thing, now that through him we are friends and children? Thus may we by faith argue against our fears of want. He that hath prepared a crown and kingdom for us will be sure to give us enough to bear our charges in the way to it. He that hath designed us for the inheritance of sons when we come to age will not let us want necessaries in the mean time.

II. We have an answer ready to all accusations and a security against all condemnations (v. 33, 34): Who shall lay any thing? Doth the law accuse them? Do their own consciences accuse them? Is the devil, the accuser of the brethren, accusing them before our God day and night? This is enough to answer all those accusations, It is God that justifieth. Men may justify themselves, as the Pharisees did, and yet the accusations may be in full force against them; but, if God justifies, this answers all. He is the judge, the king, the party offended, and his judgment is according to truth, and sooner or later all the world will be brought to be of his mind; so that we may challenge all our accusers to come and put in their charge. This overthrows them all; it is God, the righteous faithful God, that justifieth. Who is he that condemneth? Though they cannot make good the charge yet they will be ready to condemn; but we have a plea ready to move in arrest of judgment, a plea which cannot be overruled. It is Christ that died, &c. It is by virtue of our interest in Christ, our relation to him, and our union with him, that we are thus secured. 1. His death: It is Christ that died. By the merit of his death he paid our debt; and the surety's payment is a good plea to an action of debt. It is Christ, an able all-sufficient Saviour. 2. His resurrection: Yea, rather, that has risen again. This is a much greater encouragement, for it is a convincing evidence that divine justice was satisfied by the merit of his death. His resurrection was his acquittance, it was a legal discharge. Therefore the apostle mentions it with a yea, rather. If he had died, and not risen again, we had been where we were. 3. His sitting at the right hand of God: He is even at the right hand of God--a further evidence that he has done his work, and a mighty encouragement to us in reference to all accusations, that we have a friend, such a friend, in court. At the right hand of God, which denotes that he is ready there--always at hand; and that he is ruling there--all power is given to him. Our friend is himself the judge. 4. The intercession which he makes there. He is there, not unconcerned about us, not forgetful of us, but making intercession. He is agent for us there, an advocate for us, to answer all accusations, to put in our plea, and to prosecute it with effect, to appear for us and to present our petitions. And is not this abundant matter for comfort? What shall we say to these things? Is this the manner of men, O Lord God? What room is left for doubting and disquietment? Why art thou cast down, O my soul? Some understand the accusation and condemnation here spoken of of that which the suffering saints met with from men. The primitive Christians had many black crimes laid to their charge--heresy, sedition, rebellion, and what not? For these the ruling powers condemned them: "But no matter for that" (says the apostle); "while we stand right at God's bar it is of no great moment how we stand at men's. To all the hard censures, the malicious calumnies, and the unjust and unrighteous sentences of men, we may with comfort oppose our justification before God through Christ Jesus as that which doth abundantly countervail," 1 Cor. iv. 3, 4.

III. We have good assurance of our preservation and continuance in this blessed state, v. 35, to the end. The fears of the saints lest they should lose their hold of Christ are often very discouraging and disquieting, and create them a great deal of disturbance; but here is that which may silence their fears, and still such storms, that nothing can separate them. We have here from the apostle,

1. A daring challenge to all the enemies of the saints to separate them, if they could, from the love of Christ. Who shall? None shall, v. 35-37. God having manifested his love in giving his own Son for us, and not hesitating at that, can we imagine that any thing else should divert or dissolve that love? Observe here,

(1.) The present calamities of Christ's beloved ones supposed--that they meet with tribulation on all hands, are in distress, know not which way to look for any succour and relief in this world, are followed with persecution from an angry malicious world that always hated those whom Christ loved, pinched with famine, and starved with nakedness, when stripped of all creature-comforts, exposed to the greatest perils, the sword of the magistrate drawn against them, ready to be sheathed in their bowels, bathed in their blood. Can a case be supposed more black and dismal? It is illustrated (v. 36) by a passage quoted from Ps. xliv. 22, For thy sake we are killed all the day long, which intimates that we are not to think strange, no not concerning the fiery bloody trial. We see the Old-Testament saints had the same lot; so persecuted they the prophets that were before us. Killed all the day long, that is, continually exposed to and expecting the fatal stroke. There is still every day, and all the day long, one or other of the people of God bleeding and dying under the rage of persecuting enemies. Accounted as sheep for the slaughter; they make no more of killing a Christian than of butchering a sheep. Sheep are killed, not because they are hurtful while they live, but because they are useful when they are dead. They kill the Christians to please themselves, to be food to their malice. They eat up my people as they eat bread, Ps. xiv. 4.

(2.) The inability of all these things to separate us from the love of Christ. Shall they, can they, do it? No, by no means. All this will not cut the bond of love and friendship that is between Christ and true believers. [1.] Christ doth not, will not, love us the less for all this. All these troubles are very consistent with the strong and constant love of the Lord Jesus. They are neither a cause nor an evidence of the abatement of his love. When Paul was whipped, and beaten, and imprisoned, and stoned, did Christ love him ever the less? Were his favours intermitted? his smiles any whit suspended? his visits more shy? By no means, but the contrary. These things separate us from the love of other friends. When Paul was brought before Nero all men forsook him, but then the Lord stood by him, 2 Tim. iv. 16, 17. Whatever persecuting enemies may rob us of, they cannot rob us of the love of Christ, they cannot intercept his love-tokens, they cannot interrupt nor exclude his visits: and therefore, let them do their worst, they cannot make a true believer miserable. [2.] We do not, will not, love him the less for this; and that for this reason, because we do not think that he loves us the less. Charity thinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part that comes from love. A true Christian loves Christ never the less though he suffer for him, thinks never the worse of Christ through he lose all for him.

(3.) The triumph of believers in this ( v. 37): Nay, in all these things we are more than conquerors.

[1.] We are conquerors: though killed all the day long, yet conquerors. A strange way of conquering, but it was Christ's way; thus he triumphed over principalities and powers in his cross. It is a surer and a nobler way of conquest by faith and patience than by fire and sword. The enemies have sometimes confessed themselves baffled and overcome by the invincible courage and constancy of the martyrs, who thus overcame the most victorious princes by not loving their lives to the death, Rev. xii. 11.

[2.] We are more than conquerors. In our patiently bearing these trials we are not only conquerors, but more than conquerors, that is, triumphers. Those are more than conquerors that conquer, First, With little loss. Many conquests are dearly bought; but what do the suffering saints lose? Why, they lose that which the gold loses in the furnace, nothing but the dross. It is no great loss to lose things which are not--a body that is of the earth, earthy. Secondly, With great gain. The spoils are exceedingly rich; glory, honour, and peace, a crown of righteousness that fades not away. In this the suffering saints have triumphed; not only have not been separated from the love of Christ, but have been taken into the most sensible endearments and embraces of it. As afflictions abound, consolations much more abound, 2 Cor. i. 5. There is one more than a conqueror, when pressed above measure. He that embraced the stake, and said, "Welcome the cross of Christ, welcome everlasting life,"--he that dated his letter from the delectable orchard of the Leonine prison,--he that said, "In these flames I feel no more pain than if I were upon a bed of down,"--she who, a little before her martyrdom, being asked how she did, said, "Well and merry, and going to heaven,"--those that have gone smiling to the stake, and stood singing in the flames--these were more than conquerors.

[3.] It is only through Christ that loved us, the merit of his death taking the sting out of all these troubles, the Spirit of his grace strengthening us, and enabling us to bear them with holy courage and constancy, and coming in with special comforts and supports. Thus we are conquerors, not in our own strength, but in the grace that is in Christ Jesus. We are conquerors by virtue of our interest in Christ's victory. He hath overcome the world for us (John xvi. 33), both the good things and the evil things of it; so that we have nothing to do but to pursue the victory, and to divide the spoil, and so are more than conquerors.

2. A direct and positive conclusion of the whole matter: For I am persuaded, v. 38, 39. It denotes a full, and strong, and affectionate persuasion, arising from the experience of the strength and sweetness of the divine love. And here he enumerates all those things which might be supposed likely to separate between Christ and believers, and concludes that it could not be done. (1.) Neither death nor life--neither the terrors of death on the one hand nor the comforts and pleasures of life on the other, neither the fear of death nor the hope of life. Or, We shall not be separated from that love either in death or in life. (2.) Nor angels, nor principalities, nor powers. Both the good angels and the bad are called principalities and powers: the good, Eph. i. 21; Col. i. 16; the bad, Eph. vi. 12; Col. ii. 15. And neither shall do it. The good angels will not, the bad shall not; and neither can. The good angels are engaged friends, the bad are restrained enemies. (3.) Nor things present, nor things to come--neither the sense of troubles present nor the fear of troubles to come. Time shall not separate us, eternity shall not. Things present separate us from things to come, and things to come separate and cut us off from things present; but neither from the love of Christ, whose favour is twisted in with both present things and things to come. (4.) Nor height, nor depth--neither the height of prosperity and preferment, nor the depth of adversity and disgrace; nothing from heaven above, no storms, no tempests; nothing on earth below, no rocks, no seas, no dungeons. (5.) Nor any other creature--any thing that can be named or thought of. It will not, it cannot, separate us from the love of God, which is in Christ Jesus our Lord. It cannot cut off or impair our love to God, or God's to us; nothing does it, can do it, but sin. Observe, The love that exists between God and true believers is through Christ. He is the Mediator of our love: it is in and through him that God can love us and that we dare love God. This is the ground of the stedfastness of the love; therefore God rests in his love (Zeph. iii. 17), because Jesus Christ, in whom he loves us, is the same yesterday, to-day, and for ever.

Mr. Hugh Kennedy, an eminent Christian of Ayr, in Scotland, when he was dying, called for a Bible; but, finding his sight gone, he said, "Turn me to the eighty of the Romans, and set my finger at these words, I am persuaded that neither death nor life," &c. "Now," said he, "is my finger upon them?" And, when they told him it was, without speaking any more, he said, "Now, God be with you, my children; I have breakfasted with you, and shall sup with my Lord Jesus Christ this night;" and so departed.
Adam Clarke: Commentary on the Bible - 1831
8:31: 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 Rom 8:28-30 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, shows his gracious purpose towards us Gentiles, whom he has foreknown, who have been objects of his gracious foreknowledge, as well as the Jews, and who have now the fullest proof that we were so, by his sending us the Gospel, and showing us, in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favored, 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 honored, 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.
Albert Barnes: Notes on the Bible - 1834
8:31: What shall we then say ... - 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 outside, 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, Rom 8:26-27, 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 Psa 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: What: Rom 4:1
If: Gen 15:1; Num 14:9; Deu 33:29; Jos 10:42; Sa1 14:6, Sa1 17:45-47; Psa 27:1-3; Psa 46:1-3, Psa 46:7, Psa 46:11, Psa 56:4, Psa 56:11, Psa 84:11, Psa 84:12, Psa 118:6; Isa 50:7-9, Isa 54:17; Jer 1:19, Jer 20:11; Joh 10:28-30; Jo1 4:4
Geneva 1599
8:31 (26) What shall we then say to these things? If God [be] for us, who [can be] against us?
(26) Ninethly, we have no reason to fear that the Lord will not give us whatever is profitable for us, seeing that he has not spared his own Son to save us.
John Gill
8:31 What shall we then say to these things? &c. Either to these afflictions, shall we murmur and repine at them? no, since they work together for our good, and are not to be compared with our future glory, which is certain; for if we suffer with, and for Christ, we shall be glorified together: or to these blessings just now mentioned, as the foreknowledge of God, divine predestination, effectual calling, free justification, and eternal glorification, what can be said to these? nothing can be added to them, they are a complete set of blessings, wanting nothing; nor can the greatness of them be fully expressed, or the freeness of God's grace displayed in them, sufficiently declared: what remains for us to do, but to be thankful for them, and glory in them? or what can be said "against" them? nothing at all, they cannot be contradicted or gainsaid; they are true and faithful sayings; they can never be made void, and of no effect, by hell or earth; nor ought our unbelieving hearts to have anything to say against interest in them: or what is to be said, or inferred "from" them? why, the free, sovereign, unchangeable, and everlasting love of God, in providing and bestowing such benefits; and the certainty of salvation, which is infallibly secured hereby:
if God be for us; or, "seeing he is for us", has an affection for us, which appears from the gift of himself, Son, and Spirit, and all the blessings of grace and glory; and is on our side: as that he is on the side of his people, is evident from his preservation of them from the evils of the world and their own corruptions; from the supports he gives them under afflictions and temptations; from his carrying on the work of grace upon them, notwithstanding all the opposition made unto it; and from their safety and security they enjoy by him, notwithstanding the power of their enemies; he is so for them, and on their side, as that he will certainly save them. This he has determined to do, he has sent his Son to obtain salvation for them, his Spirit to apply it to them, and keeps them by his power to the full enjoyment of it: and since this is the case,
who can be against us? none can be against them. There are some that cannot possibly be against them; if Jehovah the Father is not against them, the Son cannot be against them, nor the Spirit; good angels cannot be against them, so far from it, that they rejoice at their good, minister to them, and are a guard about them; the law cannot be against them, because it is fulfilled in them; nor justice, because it is satisfied, and all its demands answered: and though there may be some who may be against them, and oppose themselves to them, yet their opposition is to no purpose; they will never prevail over them to their ruin and destruction; as neither sin, nor Satan, nor the world, nor death itself.
John Wesley
8:31 What shall we say then to these things - Related in the third, fifth, and eighth chapters? As if he had said, We cannot go, think, or wish anything farther. If God be for us - Here follow four periods, one general and three particular. Each begins with glorying in the grace of God, which is followed by a question suitable to it, challenging all opponents to all which, "I am persuaded," &c., is a general answer. The general period is, If God be for us, who can be against us? The first particular period, relating to the past time, is, He that spared not his own Son, how shall he not freely give us all things? The second, relating to the present, is, It is God that justifieth. Who is he that condemneth? The third, relating to the future, is, It is Christ that died - Who shall separate us from the love of Christ?
Robert Jamieson, A. R. Fausset and David Brown
8:31 What shall we then say to these things?--"We can no farther go, think, wish" [BENGEL]. This whole passage, to Rom 8:34, and even to the end of the chapter, strikes all thoughtful interpreters and readers, as transcending almost every thing in language, while OLSHAUSEN notices the "profound and colossal" character of the thought.
If God be for us, who can be against us?--If God be resolved and engaged to bring us through, all our enemies must be His; and "Who would set the briers and thorns against Him in battle? He would go through them. He would burn them together" (Is 27:4). What strong consolation is here! Nay, but the great Pledge of all has already been given; for,
8:328:32: Որ յիւր Որդին ո՛չ խնայեաց, այլ վասն մե՛ր ամենեցուն մատնեաց զնա. զիա՞րդ ո՛չ նովաւ հանդերձ զամենայն շնորհիցէ մեզ[3452]։ [3452] Ոմանք. Շնորհեսցէ մեզ։
32 Նա, որ իր Որդուն իսկ չխնայեց, այլ մեր բոլորի համար մահուան մատնեց նրան, էլ ինչպէ՞ս մեզ չի շնորհելու ամենայն ինչ նրա հետ մէկտեղ:
32 Ան որ իր Որդիին չխնայեց, հապա մեր ամենուն համար մատնեց զանիկա, ալ ի՞նչպէս անոր հետ բոլոր բաները մեզի չի պարգեւեր։
Որ յիւր Որդին ոչ խնայեաց, այլ վասն մեր ամենեցուն մատնեաց զնա, զիա՞րդ ոչ նովաւ հանդերձ զամենայն շնորհիցէ մեզ:

8:32: Որ յիւր Որդին ո՛չ խնայեաց, այլ վասն մե՛ր ամենեցուն մատնեաց զնա. զիա՞րդ ո՛չ նովաւ հանդերձ զամենայն շնորհիցէ մեզ[3452]։
[3452] Ոմանք. Շնորհեսցէ մեզ։
32 Նա, որ իր Որդուն իսկ չխնայեց, այլ մեր բոլորի համար մահուան մատնեց նրան, էլ ինչպէ՞ս մեզ չի շնորհելու ամենայն ինչ նրա հետ մէկտեղ:
32 Ան որ իր Որդիին չխնայեց, հապա մեր ամենուն համար մատնեց զանիկա, ալ ի՞նչպէս անոր հետ բոլոր բաները մեզի չի պարգեւեր։
zohrab-1805▾ eastern-1994▾ western am▾
8:3232: Тот, Который Сына Своего не пощадил, но предал Его за всех нас, как с Ним не дарует нам и всего?
8:32  ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῶ τὰ πάντα ἡμῖν χαρίσεται;
8:32. ὅς (Which) γε (too) τοῦ (of-the-one) ἰδίου (of-private-belonged) υἱοῦ (of-a-son) οὐκ (not) ἐφείσατο , ( it-spared ,"ἀλλὰ (other) ὑπὲρ (over) ἡμῶν (of-us) πάντων ( of-all ) παρέδωκεν (it-gave-beside) αὐτόν, (to-it,"πῶς (unto-whither) οὐχὶ (unto-not) καὶ (and) σὺν (together) αὐτῷ (unto-it) τὰ (to-the-ones) πάντα ( to-all ) ἡμῖν (unto-us) χαρίσεται ; ( it-shall-grant-to ?"
8:32. qui etiam Filio suo non pepercit sed pro nobis omnibus tradidit illum quomodo non etiam cum illo omnia nobis donabitHe that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
32. He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?
8:32. He who did not spare even his own Son, but handed him over for the sake of us all, how could he not also, with him, have given us all things?
8:32. 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?
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:

32: Тот, Который Сына Своего не пощадил, но предал Его за всех нас, как с Ним не дарует нам и всего?
8:32  ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῶ τὰ πάντα ἡμῖν χαρίσεται;
8:32. qui etiam Filio suo non pepercit sed pro nobis omnibus tradidit illum quomodo non etiam cum illo omnia nobis donabit
He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
8:32. He who did not spare even his own Son, but handed him over for the sake of us all, how could he not also, with him, have given us all things?
8:32. 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?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:32: He that spared not his own Son - And can we, his sincere followers, doubt of the safety of our state, or the certainty of his protection? No: for if he loved us, Gentiles and Jews, so intensely as to deliver up to death his own Son for us all, can he withhold from us any minor blessing? Nay, will he not, on the contrary, freely give us all things? For if he told Abraham, who is the father of the faithful, and representative of us all, and with whom the covenant was made, that, because he had not withheld from him his only son Isaac, but delivered him up to that death which he thought his God had required, in blessing, he would bless him; and in multiplying, he would multiply him; that his seed should possess the gate of his enemies; and that in it all the nations of the earth should be blessed, Gen 22:16-19; will He not give US all that was spiritually intended by these promises, whose only begotten Son was not sacrificed in a figure, but really, in order to purchase every blessing that the soul of man can need and that the hand of God can dispense.
Albert Barnes: Notes on the Bible - 1834
8:32: 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; Note, Act 2:23.
For us all - For all Christians. The connection 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 favored 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: that: Rom 5:6-10, Rom 11:21; Gen 22:12; Isa 53:10; Mat 3:17; Joh 3:16; Co2 5:21; Pe2 2:4, Pe2 2:5; Jo1 4:10
delivered: Rom 4:25
how: Rom 8:28, Rom 6:23; Psa 84:11; Co1 2:12, Co1 3:21-23; Co2 4:15; Rev 21:7
Geneva 1599
8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely (o) give us all things?
(o) Give us freely.
John Gill
8:32 He that spared not his own Son,.... It is said that God spared not the angels that sinned, nor the old world, which was full of violence, nor Sodom and Gomorrah, whose wickedness was great, nor the Egyptians and their firstborn, refusing to let Israel go, nor the Israelites themselves, when they transgressed his laws, nor wicked men hardened in sin; all which is not to be wondered at; but that he should not spare "his own Son", his proper Son, of the same nature with him, and equal to him, the Son of his love, and who never sinned against him, is very amazing: he spares many of the sons of men in a providential way, and in a way of grace, but he did not spare his own Son, or abate him anything in any respect, what was agreed upon between them, with regard to the salvation of his people; as appears by his assuming human nature, with all its weaknesses and infirmities; by his having laid on him all the iniquities of his people, and all the punishment due unto them he inflicted on him, without the least abatement; and by his sufferings not being deferred at all, beyond the appointed time; when full satisfaction for all their sins were demanded, the whole payment of their debts to the uttermost farthing insisted on, and all done according to the utmost strictness of divine justice: and which was not out of any disaffection to him; nor because he himself deserved such treatment; but because of the counsel, purpose, and promise of God, that his law and justice might be fully satisfied, and his people completely saved: moreover, the sense of the phrase may be learnt from the use of it in the Septuagint version of Gen 22:12, "thou hast not withheld thy Son, thine only Son from me", which that renders , "thou hast not spared thy beloved Son for me": so God did not spare his Son, because he did not withhold him:
but delivered him up for us all. That is, God the Father delivered him, according to his determinate counsel and foreknowledge, into the hands of wicked men; into the hands of justice, and to death itself; not for all men, for to all men he does not give Christ, and all things freely with him, nor are all delivered from condemnation and death by him; wherefore if he was delivered up for all men, he must be delivered up in vain for some; but for "us all", or "all us", whom he foreknew, predestinated, called, justified, and glorified; and not merely as a martyr, or by way of example only, and for their good, but as their surety and substitute, in their room and stead: wherefore
how shall he not with him freely give us all things? Christ is God's free gift to his elect; he is given to be a covenant to them, an head over them, a Saviour of them, and as the bread of life for them to live upon: he is freely given; God could never have been compelled to have given him; Christ could never have been merited by them; nothing that they could give or do could have laid him under obligation to have bestowed him on them; yea, such were the persons, and such their characters, for whom he delivered him up, that he might have justly stirred up all his wrath against them; and yet such was his grace, that he has given his own Son unto them; and not him alone, but "all things" with him: all temporal good things, needful and convenient; all spiritual blessings, a justifying righteousness, pardon of sin, sanctifying grace, adoption, and eternal life: and all "freely", in a sovereign way, according to his own good will and pleasure, without any obligation or compulsion; not grudgingly nor niggardly, but cheerfully and bountifully, absolutely, and without any conditions; for he is not moved thereunto by anything in them, or performed by them.
John Wesley
8:32 He that - This period contains four sentences: He spared not his own Son; therefore he will freely give us all things. He delivered him up for us all; therefore, none can lay anything to our charge. Freely - For all that follows justification is a free gift also. All things - Needful or profitable for us.
Robert Jamieson, A. R. Fausset and David Brown
8:32 He--rather, "He surely." (It is a pity to lose the emphatic particle of the original).
that spared not--"withheld not," "kept not back." This expressive phrase, as well as the whole thought, is suggested by Gen 22:12, where Jehovah's touching commendation of Abraham's conduct regarding his son Isaac seems designed to furnish something like a glimpse into the spirit of His own act in surrendering His own Son. "Take now (said the Lord to Abraham) thy son, thine only, whom thou lovest, and . . . offer him for a burnt offering" (Gen 22:2); and only when Abraham had all but performed that loftiest act of self-sacrifice, the Lord interposed, saying, "Now I know that thou fearest God, seeing thou HAST NOT WITHHELD THY SON, THINE ONLY SON, from Me." In the light of this incident, then, and of this language, our apostle can mean to convey nothing less than this, that in "not sparing His own Son, but delivering Him up," or surrendering Him, God exercised, in His Paternal character, a mysterious act of Self-sacrifice, which, though involving none of the pain and none of the loss which are inseparable from the very idea of self-sacrifice on our part, was not less real, but, on the contrary, as far transcended any such acts of ours as His nature is above the creature's. But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on Jn 5:18), which He in reply forthwith proceeded, not to disown, but to illustrate and confirm. Understand Christ's Sonship thus, and the language of Scripture regarding it is intelligible and harmonious; but take it to be an artificial relationship, ascribed to Him in virtue either of His miraculous birth, or His resurrection from the dead, or the grandeur of His works, or all of these together--and the passages which speak of it neither explain of themselves nor harmonize with each other.
delivered him up--not to death merely (as many take it), for that is too narrow an idea here, but "surrendered Him" in the most comprehensive sense; compare Jn 3:16, "God so loved the world that He GAVE His only-begotten Son."
for us all--that is, for all believers alike; as nearly every good interpreter admits must be the meaning here.
how shall he not--how can we conceive that He should not.
with him also--rather, "also with Him." (The word "also" is often so placed in our version as to obscure the sense; see on Heb 12:1).
freely give us all things?--all other gifts being not only immeasurably less than this Gift of gifts, but virtually included in it.
8:338:33: Ո՞վ իցէ որ մեղադիր լինիցի ընտրելոց Աստուծոյ. Աստուած է որ արդարացուցանէ,
33 Ո՞վ է, որ մեղադրելու է Աստծու ընտրեալներին. Աստուած է, որ արդարացնում է:
33 Ո՞վ է որ Աստուծոյ ընտրածներուն դէմ մեղադիր կ’ըլլայ։ Աստուած է որ կ’արդարացնէ։
Ո՞վ իցէ որ մեղադիր լինիցի ընտրելոց Աստուծոյ. Աստուած է որ արդարացուցանէ:

8:33: Ո՞վ իցէ որ մեղադիր լինիցի ընտրելոց Աստուծոյ. Աստուած է որ արդարացուցանէ,
33 Ո՞վ է, որ մեղադրելու է Աստծու ընտրեալներին. Աստուած է, որ արդարացնում է:
33 Ո՞վ է որ Աստուծոյ ընտրածներուն դէմ մեղադիր կ’ըլլայ։ Աստուած է որ կ’արդարացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3333: Кто будет обвинять избранных Божиих? Бог оправдывает [их].
8:33  τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν·
8:33. τίς (What-one) ἐγκαλέσει (it-shall-call-in-unto) κατὰ (down) ἐκλεκτῶν ( of-forthed-out ) θεοῦ; (of-a-Deity?"θεὸς (a-Deity) ὁ ( the-one ) δικαιῶν : ( en-coursing )
8:33. quis accusabit adversus electos Dei Deus qui iustificatWho shall accuse against the elect of God? God is he that justifieth:
33. Who shall lay anything to the charge of God’s elect? It is God that justifieth;
8:33. Who will make an accusation against the elect of God? God is the One who justifies;
8:33. Who shall lay any thing to the charge of God’s elect? [It is] God that justifieth.
Who shall lay any thing to the charge of God' s elect? [It is] God that justifieth:

33: Кто будет обвинять избранных Божиих? Бог оправдывает [их].
8:33  τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν·
8:33. quis accusabit adversus electos Dei Deus qui iustificat
Who shall accuse against the elect of God? God is he that justifieth:
8:33. Who will make an accusation against the elect of God? God is the One who justifies;
8:33. Who shall lay any thing to the charge of God’s elect? [It is] God that justifieth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Вопрос: "кто против нас?" Апостол разлагает теперь на ряд отдельных вопросов и дает на эти вопросы ответы. В этих двух стихах Апостол имеет в виду противников идеи христианского спасения, прикрывающихся некоторыми соображениями юридического характера. - Кто будет обвинять... Всякое обвинение христиан, как недостойных будто бы спасения, было бы бесцельным, когда высшая инстанция, именно Сам Бог, является оправдывающим их. - Кто осуждает... Вопрос, параллельный предыдущему. Никто не может предать христиан осуждению, когда Единственный, Кто имеет право судить и осуждать (2:15), именно Христос, умер за нас, т. е. сделал все, для того чтобы освободить нас от осуждения и проклятия. Но мало того, что Он умер - смерть сама по себе, без последующего воскресения Христа, не могла еще дать нам уверение в нашем оправдании. - Он и воскрес! Следовательно, мы имеем достаточное основание не бояться осуждения. Наконец, Христос продолжает ходатайствовать за нас пред Отцом Своим, восседая одесную Бога.
Adam Clarke: Commentary on the Bible - 1831
8:33: This and the two following verses contain a string of questions, most appropriately introduced and most powerfully urged, tending to show the safety of the state of those who have believed the Gospel of the grace of God. I shall lay these verses down as they are pointed by the best Greek critics: -
"Who shall lay any thing to the charge of God's elect? - God who justifieth? Who is he that condemneth? - Christ who died? or, rather, who is risen again? He, who is at the right hand of God? He, who maketh intercession for us? Who shall separate us from the love of Christ? - Tribulation? or distress? or persecution? or famine? or nakedness? or peril? or sword?" In all these questions the apostle intimates that if neither God nor Christ would bring any charge against them who love him, none else could. And as God justifies through Christ who died, consequently no charge can lie against these persons, as God alone could produce any; and He, so far from doing this, has justified them - freely forgiven their trespasses.
For the proper meaning and sense of the terms chosen, elect, called, etc., etc., see the discourse prefixed to this epistle; and especially Section 6, p. 19, etc., and Section 7, p. 23, etc.
Albert Barnes: Notes on the Bible - 1834
8:33: Who shall lay anything 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; Note, 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 favor; and pronounced them just in his sight; Notes, 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 more force as a question, "Who shall lay anything 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: Who: Rom 8:1; Job 1:9-11, Job 2:4-6, Job 22:6-30, Job 34:8, Job 34:9, Job 42:7-9; Psa 35:11; Isa 54:17; Zac 3:1-4; Rev 12:10, Rev 12:11
of God's: Isa 42:1; Mat 24:24; Luk 18:7; Th1 1:4; Tit 1:1; Pe1 1:2
It is: Rom 3:26; Isa 50:8, Isa 50:9; Gal 3:8; Rev 12:10, Rev 12:11
Geneva 1599
8:33 (27) Who shall lay any thing to the charge of God's elect? [It is] (p) God that justifieth.
(27) A most glorious and comfortable conclusion of the whole second part of this epistle, that is of the treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolves us as just: and therefore much less need we to fear damnation, seeing that we rest upon the death and resurrection, the almighty power and defence of Jesus Christ. Therefore what can there be so weighty in this life, or of so great force and power, that might cause us to fear, as though we might fall from the love of God, with which he loves us in Christ? Surely nothing, seeing that it is in itself most constant and sure, and also in us being confirmed by steadfast faith.
(p) Who pronounces us not only guiltless, but also perfectly just in his Son.
John Gill
8:33 Who shall lay anything to the charge of God's elect?.... The elect of God are a certain select number of persons, whom he has so loved, as of his sovereign good will and pleasure, to choose in Christ before the foundation of the world, unto eternal life and salvation, by certain ways and means of his own appointing, as sanctification and faith, so that they are peculiarly his: but are these persons chargeable with nothing criminal? yes, with Adam's sin; with a want of original righteousness; with multitudes of sins before conversion, some of them with very great ones; and all, even after conversion, with frequent infirmities and backslidings: and will none rise up and exhibit charges of this nature against them? yes, even now, they very often bring charges against themselves; they are very apt to charge one another; Satan, the accuser of the brethren, lays many things to their charge very frequently, and so do the men of the world; but all these charges avail nothing, since none of the divine persons, Father, Son, and Spirit, lay anything against them: not God the Father, for
Tit is God that justifieth; he against whom sin is committed, who is the lawgiver, and the righteous judge, justifies them from every charge; not by teaching them the way of justification, nor by infusing righteousness into them, or on account of any works of righteousness done by them, but by pronouncing them righteous through the imputation of the righteousness of his Son unto them: observe, that "God's elect", as such, are the objects of justification; which proves the eternity of it; the speciality of it as belonging to particular persons, and the everlasting security and continuance of it.
John Wesley
8:33 God's elect - The above - cited author observes, that long before the coming of Christ the heathen world revolted from the true God, and were therefore reprobated, or rejected.
But the nation of the Jews were chosen to be the people of God, and were therefore styled, "the children" or "sons of God," Deut 14:1;
"holy people," Deut 7:6; Deut 14:2;
"a chosen seed," Deut 4:37;
"the elect," Is 41:8-9; Is 43:10;
"the called of God," Is 48:12.
And these titles were given to all the nation of Israel, including both good and bad.
Now the gospel having the most strict connexion with the Books of the Old Testament, where these phrases frequently occur; and our Lord and his apostles being native Jews, and beginning to preach in the land of Israel, the language in which they preached would of course abound with the phrases of the Jewish nation. And hence it is easy to see why such of them as would not receive him were styled reprobated. For they no longer continued to be the people of God; whereas this and those other honourable titles were continued to all such Jews as embraced Christianity. And the same appellations which once belonged to the Jewish nation were now given to the gentile Christians also together with which they were invested with all the privileges of "the chosen people of God;" and nothing could cut them off from these but their own wilful apostasy.
Tit does not appear that even good men were ever termed God's elect till above two thousand years from the creation. God's electing or choosing the nation of Israel, and separating them from the other nations, who were sunk in idolatry and all wickedness, gave the first occasion to this sort of language. And as the separating the Christians from the Jews was a like event, no wonder it was expressed in like words and phrases only with this difference, the term elect was of old applied to all the members of the visible church; whereas in the New Testament it is applied only to the members of the invisible.
Robert Jamieson, A. R. Fausset and David Brown
8:33 Who shall lay anything to the charge of--or, "bring any charge against."
God's elect?--the first place in this Epistle where believers are styled "the elect." In what sense this is meant will appear in next chapter.
8:348:34: իսկ արդ՝ ո՞վ է որ դատապարտ առնիցէ։ Քրիստոս Յիսուս՝ որ մեռա՛ւն, մանաւանդ թէ յարուցեա՛լ իսկ է. եւ է ընդ աջմէ՛ Աստուծոյ, որ եւ բարեխօս իսկ է վասն մեր[3453]։[3453] Ոմանք. Մանաւանդ եթէ յա՛՛։
34 Իսկ արդ, ո՞վ է, որ դատապարտելու է: Քրիստոս Յիսուս է, որ մեռաւ, մանաւանդ որ յարութիւն էլ առաւ. եւ Աստծու աջում է եւ բարեխօս է մեզ համար:
34 Ուրեմն ո՞վ է որ կը դատապարտէ։ Քրիստոս է որ մեռաւ, մանաւանդ որ յարութիւն ալ առաւ ու Աստուծոյ աջ կողմն է, որ նաեւ մեզի համար բարեխօսութիւն կ’ընէ։
Իսկ արդ ո՞վ է որ դատապարտ առնիցէ. Քրիստոս Յիսուս` որ մեռաւն, մանաւանդ թէ յարուցեալ իսկ է, եւ է ընդ աջմէ Աստուծոյ, որ եւ բարեխօս իսկ է վասն մեր:

8:34: իսկ արդ՝ ո՞վ է որ դատապարտ առնիցէ։ Քրիստոս Յիսուս՝ որ մեռա՛ւն, մանաւանդ թէ յարուցեա՛լ իսկ է. եւ է ընդ աջմէ՛ Աստուծոյ, որ եւ բարեխօս իսկ է վասն մեր[3453]։
[3453] Ոմանք. Մանաւանդ եթէ յա՛՛։
34 Իսկ արդ, ո՞վ է, որ դատապարտելու է: Քրիստոս Յիսուս է, որ մեռաւ, մանաւանդ որ յարութիւն էլ առաւ. եւ Աստծու աջում է եւ բարեխօս է մեզ համար:
34 Ուրեմն ո՞վ է որ կը դատապարտէ։ Քրիստոս է որ մեռաւ, մանաւանդ որ յարութիւն ալ առաւ ու Աստուծոյ աջ կողմն է, որ նաեւ մեզի համար բարեխօսութիւն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:3434: Кто осуждает? Христос Иисус умер, но и воскрес: Он и одесную Бога, Он и ходатайствует за нас.
8:34  τίς ὁ κατακρινῶν; χριστὸς [ἰησοῦς] ὁ ἀποθανών, μᾶλλον δὲ ἐγερθείς, ὃς καί ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν.
8:34. τίς ( what-one ) ὁ ( the-one ) κατακρινῶν ; ( shall-having-separated-down ?"Χριστὸς (Anointed) [Ἰησοῦς] "[an-Iesous]"ὁ (the-one) ἀποθανών, (having-had-died-off,"μᾶλλον (more-such) δὲ (moreover) ἐγερθεὶς (having-been-roused) [ἐκ "[out) νεκρῶν ], ( of-en-deaded ],"ὅς (which) ἐστιν (it-be) ἐν ( in ) δεξιᾷ ( unto-right-belonged ) τοῦ ( of-the-one ) θεοῦ , ( of-a-Deity ,"ὃς (which) καὶ (and) ἐντυγχάνει (it-actuateth-in) ὑπὲρ (over) ἡμῶν: (of-us)
8:34. quis est qui condemnet Christus Iesus qui mortuus est immo qui resurrexit qui et est ad dexteram Dei qui etiam interpellat pro nobisWho is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
34. who is he that shall condemn? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.
8:34. who is the one who condemns? Christ Jesus who has died, and who has indeed also risen again, is at the right hand of God, and even now he intercedes for us.
8:34. Who [is] he that condemneth? [It is] Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
Who [is] he that condemneth? [It is] Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us:

34: Кто осуждает? Христос Иисус умер, но и воскрес: Он и одесную Бога, Он и ходатайствует за нас.
8:34  τίς ὁ κατακρινῶν; χριστὸς [ἰησοῦς] ὁ ἀποθανών, μᾶλλον δὲ ἐγερθείς, ὃς καί ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν.
8:34. quis est qui condemnet Christus Iesus qui mortuus est immo qui resurrexit qui et est ad dexteram Dei qui etiam interpellat pro nobis
Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
8:34. who is the one who condemns? Christ Jesus who has died, and who has indeed also risen again, is at the right hand of God, and even now he intercedes for us.
8:34. Who [is] he that condemneth? [It is] Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:34: Who is even at the right hand of God - To which he has exalted our human nature, which he took in conjunction with his Divinity; and there he maketh intercession for us - manages all the concerns of his own kingdom in general, and of every member of his Church in particular.
Albert Barnes: Notes on the Bible - 1834
8:34: Who is he that condemneth? - Who shall pass sentence of condemnation, and consign to perdition? The function of passing sentence of condemnation on people shall pertain to Christ, the judge of quick and dead, and the apostle proceeds to say that it was certain that he would not condemn the elect of God. They were therefore secure.
It is Christ that died - Or as it may be rendered, "Shall Christ who has died, condemn them?" The argument here is, that as Christ died to save them, and not to destroy them, he will not condemn them. His death for them is a security that he will not condemn them. As he died to save them, and as they have actually embraced his salvation, there is the highest security that he will not condemn them. This is the first argument for their security from the death of Christ.
Yea rather, that is risen again - This is a second consideration for their security from his work. "He rose for their justification" (Note, Rom 4:25); and as this was the object which he had in view, it follows that he will not condemn them.
Who is even at the right hand of God - Invested with power, and dignity, and authority in heaven. This is a third consideration to show that Christ will not condemn us, and that Christians are secure. He is clothed with power; he is exalted to honor; he is placed at the head of all things. And this solemn enthronement and investiture with power over the universe, is with express reference to the salvation of his church and people; Mat 28:18-19; Joh 17:2; Eph 1:20-23. The Christian is, therefore, under the protection of Christ, and is secure from being condemned by him.
Who also maketh intercession for us - Note, Rom 8:26. Who pleads our cause; who aids and assists us; who presents our interests before the mercy-seat in the heavens. For this purpose he ascended to heaven; Heb 7:25. This is the fourth consideration which the apostle urges for the security of Christians drawn from the work of Christ. By all these, he argues their complete security from being subject to condemnation by him who shall pronounce the doom of all mankind, and therefore their complete safety in the day of judgment. Having the Judge of all for our friend, we are safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: Who: Rom 8:1, Rom 14:13; Job 34:29; Psa 37:33, Psa 109:31; Jer 50:20
It is Christ: Rom 4:25, Rom 5:6-10, Rom 14:9; Job 33:24; Mat 20:28; Joh 14:19; Gal 3:13, Gal 3:14; Heb 1:3, Heb 9:10-14, Heb 10:10-14, Heb 10:19-22, Heb 12:2; Pe1 3:18; Rev 1:18
who is even: Mar 16:19; Act 7:56-60; Col 3:1; Heb 8:1, Heb 8:2, Heb 12:1; Pe1 3:22
who also: Rom 8:27; Isa 53:12; Joh 16:23, Joh 16:26, Joh 16:27, Joh 17:20-24; Heb 4:14, Heb 4:15, Heb 7:25, Heb 9:24; Jo1 2:1, Jo1 2:2
John Gill
8:34 Who is he that condemneth,.... That is, the elect of God: all mankind are deserving of condemnation, and are under the sentence of it, as in Adam; some are foreordained to condemnation; all in final impenitence and unbelief, are condemned already; and the whole world of the ungodly will be condemned at the last day; but none of God's elect are, or shall be condemned: for they are loved with an everlasting love; they are chosen unto salvation; they are in Christ, where there is no condemnation; they are brought to believe in him, and by him are justified from all sin, and so are secure from condemnation. They are indeed deserving of it as others, considered in themselves; and are under the sentence of it, as in Adam, with the rest of mankind; and in their own apprehensions, when convinced of sin, righteousness, and judgment. And are there none that will condemn them? yes, their own hearts often condemn them; they are very forward to condemn one another; the world condemns them, and so does the god of it: but neither Father, Son, nor Spirit, will condemn them; not the Father, for he justifies; nor the Son, for
Tit is Christ that died: that he died is certain; the death he died was the death of the cross; the persons he died for were God's elect; the reason of his dying for them was to make atonement for their sins; this came to pass through his substitution in their room and stead; this death of his was but once, yet of an eternal efficacy, and so a full security of them from all condemnation: for sin, the cause of condemnation, was removed by it; the condemnation itself was bore by Christ in their stead; the law and justice of God were satisfied by it; pardon of sin was procured by his blood; and complete justification obtained by his active and passive obedience; all which is confirmed by his resurrection, session at God's right hand, and intercession: wherefore it is added,
yea, rather that is risen again. As the death, so the resurrection of Christ, is the security of God's elect from condemnation; inasmuch as Christ rose again, as a conqueror over death, and over sin, the sting of death, and over Satan, who had the power of death; and also as a surety, having given satisfaction to law and justice: he engaged as a surety for his people; God in justice, and according to his righteous law, dealt with him, and by him as such; he satisfied both, and therefore was set free by them; hence neither law nor justice can condemn; besides he rose again as a common person, head and representative of his people, and for their justification: he first stood charged with all their sins, which by his Father, and with his own consent, were imputed to him; he was condemned and suffered death for them; when he rose from the dead, he was justified and acquitted from them all; and all his people were justified in him, and with him: yea, the resurrection of Christ is rather a greater security from condemnation, than his death; Christ's death expiated sin, but his resurrection brought in the everlasting righteousness; notwithstanding Christ's death, had he not risen again, we should have been in our sins, and so liable to condemnation; Christ's dying showed that he was arrested and condemned, but his resurrection shows that he is discharged, and we in him:
who is even at the right hand of God. The ascension of Christ, his entrance into heaven, and session at the right hand of God, are also a very considerable security of God's elect from condemnation; for when he ascended from earth to heaven in human nature, accompanied by angels, of which they and his disciples were witnesses, he led captivity captive, or triumphed over those that led his people captive, as sin, Satan, the law, death, and every other enemy of theirs; he entered into heaven to prepare it for them, to take possession of it in their name, to appear in the presence of God for them, and as having obtained the eternal redemption of them, where he was received with a welcome, as the surety and head of the chosen ones, and then sat down at the right hand of God; which shows that he had done his work, and to satisfaction, is advanced above all, power is given to him, all things are put under him, and he is head over all things to the church: and since he is at the right hand of God, as an advocate and intercessor for his people, it will be to no purpose, and of no avail, that Satan, or any other enemy, is at their right hand to resist them:
who also maketh intercession for us; which is done, not by vocal prayer, as in the days of his flesh on earth; or as supplicating an angry judge; or as controverting: a point in the court of heaven; but by the appearance of his person for us, by the presentation of his sacrifice, by offering up the prayers and praises of his people, by declaring it as his will, that such and such blessings be bestowed upon them, and by seeing to it, that the benefits of his death are applied to those, for whom they were designed; which intercession of Christ proceeds upon the foot of a satisfaction made; it always continues, and is ever prevalent, and so has a considerable influence to secure from condemnation. The apostle, in this verse, seems to have in view a passage in Job 34:29; which the Septuagint render, "and he gives peace, and who is he that condemneth?"
John Wesley
8:34 Yea rather, that is risen - Our faith should not stop at his death, but be exercised farther on his resurrection, kingdom, second coming. Who maketh intercession for us - Presenting there his obedience, his sufferings, his prayers, and our prayers sanctified through him.
Robert Jamieson, A. R. Fausset and David Brown
8:34 yea rather, that is risen again--to make good the purposes of His death. Here, as in some other cases, the apostle delightfully corrects himself (see Gal 4:9; and see on Rom 1:12); not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of Himself"--which though precious to us was to Him of unmingled bitterness--it was incomparably more delightful to think that He was again alive, and living to see to the efficacy of His death in our behalf.
who is even--"also"
at the right hand of God--The right hand of the king was anciently the seat of honor (compare 1Kings 20:25; 3Kings 2:19; Ps 45:9), and denoted participation in the royal power and glory (Mt 20:21). The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God--predicted in Ps 110:1, and historically referred to in Mk 16:19; Acts 2:33; Acts 7:56; Eph 1:20; Col 3:1; 1Pet 3:22; Rev_ 3:21 --signifies the glory of the exalted Son of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power" (Mt 26:64), and "sitting on the right hand of the Majesty on high" (Heb 1:3) [PHILIPPI].
who also maketh intercession for us--using all His boundless interest with God in our behalf. This is the top of the climax. "His Session at God's right hand denotes His power to save us; His Intercession, His will to do it" [BENGEL]. But how are we to conceive of this intercession? Not certainly as of one pleading "on bended knees and with outstretched arms," to use the expressive language of CALVIN. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually operative [THOLUCK], or merely to show the fervor and vehemence of His love for us [CHRYSOSTOM]. It cannot be taken to mean less than this: that the glorified Redeemer, conscious of His claims, expressly signifies His will that the efficacy of His death should be made good to the uttermost, and signifies it in some such royal style as we find Him employing in that wonderful Intercessory Prayer which He spoke as from within the veil (see on Jn 17:11-12): "Father, I WILL that they also whom Thou hast given Me be with Me where I am" (see on Jn 17:24). But in what form this will is expressed is as undiscoverable as it is unimportant.
8:358:35: Արդ՝ ո՞վ մեկնեսցէ զմեզ ՚ի սիրոյն Քրիստոսի, նեղութի՞ւն, թէ անցկութի՞ւն, թէ հալածա՞նք, թէ սո՞վ, թէ մերկութի՞ւն, թէ վի՞շտք, թէ սո՞ւր[3454]. [3454] Ոմանք. Թէ անձկութիւն։ Ոսկան. Թէ վիշտ, թէ։
35 Արդ, ո՞վ պիտի բաժանի մեզ Քրիստոսի սիրուց. տառապա՞նքը, թէ՞ անձկութիւնը, թէ՞ հալածանքը, թէ՞ սովը, թէ՞ մերկութիւնը, թէ՞ վտանգները, թէ՞ սուրը,
35 Ուրեմն ո՞վ պիտի զատէ մեզ Քրիստոսին սէրէն. տառապա՞նքը, կամ նեղութի՞ւնը, կամ հալածա՞նքը, կամ սո՞վը, կամ մերկութի՞ւնը, կամ վտա՞նգը, կամ սո՞ւրը.
Արդ ո՞վ մեկնեսցէ զմեզ ի սիրոյն Քրիստոսի, նեղութի՞ւն, թէ անձկութի՞ւն, թէ հալածա՞նք, թէ սո՞վ, թէ մերկութի՞ւն, թէ վի՞շտք, թէ սո՞ւր:

8:35: Արդ՝ ո՞վ մեկնեսցէ զմեզ ՚ի սիրոյն Քրիստոսի, նեղութի՞ւն, թէ անցկութի՞ւն, թէ հալածա՞նք, թէ սո՞վ, թէ մերկութի՞ւն, թէ վի՞շտք, թէ սո՞ւր[3454].
[3454] Ոմանք. Թէ անձկութիւն։ Ոսկան. Թէ վիշտ, թէ։
35 Արդ, ո՞վ պիտի բաժանի մեզ Քրիստոսի սիրուց. տառապա՞նքը, թէ՞ անձկութիւնը, թէ՞ հալածանքը, թէ՞ սովը, թէ՞ մերկութիւնը, թէ՞ վտանգները, թէ՞ սուրը,
35 Ուրեմն ո՞վ պիտի զատէ մեզ Քրիստոսին սէրէն. տառապա՞նքը, կամ նեղութի՞ւնը, կամ հալածա՞նքը, կամ սո՞վը, կամ մերկութի՞ւնը, կամ վտա՞նգը, կամ սո՞ւրը.
zohrab-1805▾ eastern-1994▾ western am▾
8:3535: Кто отлучит нас от любви Божией: скорбь, или теснота, или гонение, или голод, или нагота, или опасность, или меч? как написано:
8:35  τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ χριστοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα;
8:35. τίς (what-one) ἡμᾶς (to-us) χωρίσει (it-shall-space-to) ἀπὸ (off) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) τοῦ (of-the-one) χριστοῦ; (of-Anointed?"θλίψις (A-pressing) ἢ (or) στενοχωρία (a-narrowed-spacing-unto) ἢ (or) διωγμὸς (a-pursuing-of) ἢ (or) λιμὸς (a-famine) ἢ (or) γυμνότης (a-stripness) ἢ (or) κίνδυνος (a-peril) ἢ (or) μάχαιρα; (a-knife?"
8:35. quis nos separabit a caritate Christi tribulatio an angustia an persecutio an fames an nuditas an periculum an gladiusWho then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
35. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?
8:35. Then who will separate us from the love of Christ? Tribulation? Or anguish? Or famine? Or nakedness? Or peril? Or persecution? Or the sword?
8:35. Who shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Who shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword:

35: Кто отлучит нас от любви Божией: скорбь, или теснота, или гонение, или голод, или нагота, или опасность, или меч? как написано:
8:35  τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ χριστοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα;
8:35. quis nos separabit a caritate Christi tribulatio an angustia an persecutio an fames an nuditas an periculum an gladius
Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
8:35. Then who will separate us from the love of Christ? Tribulation? Or anguish? Or famine? Or nakedness? Or peril? Or persecution? Or the sword?
8:35. Who shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-37: Здесь Апостол говорит, что от любви Божией не могут оторвать верующих никакие насильственные действия враждебных нашему спасению людей. Так как эти действия производятся людьми, то Апостол, и здесь начинает вопрос вопросит. местоим. мужского рода: кто. - От любви Божией. Бог нас любит и хочет спасти, а злые люди своими враждебными действиями, которые могут поколебать в нас веру, хотят преградить любви Божией путь к нам: если мы окажемся неверны Богу, то, конечно, потеряем расположении Божие. - Скорбь или теснота - объясн. см. 2:9. Гонение (diwgmoV) - судебное преследование. - Меч - смертная казнь через усечение мечом. - Как написано. Апостол видит в Пс XLIII (ст. 23), который он приводит по тексту LХХ, не только доказательство того, что верующие во Христа терпят то же, что и верующие Ветхого Завета, но и пророчество о том, что христианам - очень многим - предстоит претерпеть насильственную смерть. - За тебя. По контексту речи, это выражение нужно относить к Богу, а не ко Христу. Мученичество в то время понималось, как прославление Бога (см. Ин 21:19). - Всякий день - правильнее: "целый (olhn) день". Враги смотрят на христиан, как на овец, обреченных на заклание, которое совершается в течение целого дня, безостановочно. То один, то другой христианин вырывается из общества верующих, чтобы быть казненным за веру. - Но все преодолеваем. Победа наша над всеми искушениями - чрезвычайная (upernikwmen), потому что мы все эти искушения не только побеждаем, но и обращаем их себе на пользу. - Возлюбившего. Здесь нужно разуметь Бога (а не Христа), о любви Которого к нам шла речь и выше.
Adam Clarke: Commentary on the Bible - 1831
8:35: Who shall separate us from the love of Christ? - I do think that this question has been generally misunderstood. The apostle is referring to the persecutions and tribulations to which genuine Christians were exposed through their attachment to Christ, and the gracious provision God had made for their support and final salvation. As in this provision God had shown his infinite love to them in providing Jesus Christ as their sin-offering, and Jesus Christ had shown his love in suffering death upon the cross for them; so, here, he speaks of the love of the followers of God to that Christ who had first loved them. Therefore the question is not, Who shall separate the love of Christ from us? or prevent Christ from loving us? but, Who shall separate us from the love of Christ? Who or what shall be able to remove our affection from him? And the questions that immediately follow show that this is the sense of the passage; for the tribulation, distress, etc., which he enumerates, are things by which they might be affected, but by which Christ could not be affected; and, consequently, the question most evidently refers to their love to him who had first loved them, and, while it affords a strong presumption of their perseverance, furnishes a most powerful argument against apostasy.
Shall tribulation? - Θλιψις, grievous affliction, or distress of any kind; from θλιβω, to compress, oppress, straiten, etc.; any thing by which a man is rendered miserable.
Or distress? - Στενοχωρια, a word of nearly the same import with the former, but more intense in its signification. It signifies straitness, being hemmed in on every side, without the possibility of getting out or escaping; from στενος, strait or narrow, and χωρος, a place.
Or persecution? - Διωγμος, from διωκω, to pursue, press upon, prosecute, signifies such pursuing as an enemy uses in order to overtake the object of his malice, that he may destroy him.
Or famine? - Λιμος, from λειπω, to fail; the total want of bread, and all the necessaries of life.
Or nakedness? - Γυμνοτης, being absolutely without clothing; forcibly expressed by the derivation of the word γυια μονα εχων, having one's limbs only, being totally unclothed.
Or peril? - Κινδυνος, a state of extreme and continued danger, perplexing and distressing with grievous forebodings and alarms; derived from κινει τας οδυνας, it excites anguish; because much evil is felt, and much more feared.
Or sword? - Μαχαιρα, slaughter; the total destruction of life, and especially beheading, and such like, done by the order of the civil magistrate; for the word is used in this epistle, Rom 13:4, to signify the authority and power which he has of judicially terminating life; i.e. of inflicting capital punishment.
Albert Barnes: Notes on the Bible - 1834
8:35: Who shall separate us - That is, finally or entirely separate us. This is a new argument of the apostle, showing his strong confidence in the safety of the Christian.
From the love of Christ - This expression is ambiguous; and may mean either our love to Christ or his love to us. I understand it in the former sense, and suppose it means, "Who shall cause us to cease to love the Saviour?" In other words, the love which Christians have for their Redeemer is so strong, that it will surmount and survive all opposition and all trials. The reason for so understanding the expression is, that it is not conceivable how afflictions, etc. should have any tendency to alienate Christ's love "from us;" but their supposed tendency to alienate "our love" from him might be very strong. They are endured in his cause. They are caused, in a good degree, by professed attachment to him. The persecutions and trials to which Christians are exposed on account of their professed attachment to him, might be supposed to make them weary of a service that involved so many trials. But no, says the apostle. Our love for him is so strong that we are willing to bear all; and nothing that these foes of our peace can do, can alienate us from him and from his cause. The argument, therefore, is drawn from the strong love of a Christian to his Saviour; and from the assurance that nothing would be able to separate him from that love.
On the other hand, it is alleged that "the object of the apostle is to assure us, not so immediately of our love to God, as of his love to us, by directing our attention to his predestinating, calling, justifying, and glorifying us, and not sparing his own Son, but delivering him up for us; that in addition to this it contributes more to our consolation, to have our minds fixed upon God's love to us, than upon our love to him, which is subject to so many failings and infirmities." Haldane.
Indeed the whole of this passage proceeds, in its triumphing strain, on the ground of what God and Christ have done "for us," and not on the ground of anything belonging to us. It is therefore improbable, that the apostle, in the midst of such a strain, should introduce the love of the creature to God, as a just reason for such unparalleled confidence. It is more natural to the Christian to triumph in the love of Christ to him, than in any return he can make. He can glory in the strength of the former, while he mourns over the weakness of the latter. As to the objection that afflictions can have no tendency to alienate Christ's love, these are the "very things" that alienate people from us. There are persons who are called "summer friends" because they desert us in the winter of adversity. But the love of Christ is greatly exalted by the fact, that none of all possible adverse circumstances, of which the apostle enumerates not a few, shall ever change his love.
Shall tribulation - θλίψις thlipsis. Note, Rom 2:9. The word properly refers to pressure from without; affliction arising from external causes. It means, however, not infrequently, trial of any kind.
Or distress - στενοχωρία stenochō ria. This word properly means "narrowness of place;" and then, great anxiety and distress of mind, such as arises when a man does not know where to turn himself or what to do for relief. It refers, therefore, to distress or anxiety "of mind," such as the early Christians were often subject to from their trials and persecutions; Co2 7:5," Without were fightings, "within were fears;" see the note at Rom 2:9.
Or persecutions - Note, Mat 5:11. To these the early Christians were constantly exposed.
Or famine - To this they were also exposed as the natural result of being driven from home, and of being often compelled to wander amidst strangers, and in deserts and desolate places.
Or peril - Danger of any kind.
Or sword - The sword of persecution; the danger of their lives to which they were constantly exposed. As all these things happened to them in consequence of their professed attachment to Christ, it might be supposed that they would tend to alienate their minds from him. But the apostle was assured that they had not this power, but that their love to the Saviour was so strong as to overcome all, and to bind them unalterably to his cause in the midst of the deepest trials. The fact is, that the more painful the trials to which they are exposed on his account, the more strong and unwavering is their love to him, and their confidence in his ability to save.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: shall separate: Rom 8:39; Psa 103:17; Jer 31:3; Joh 10:28, Joh 13:1; Th2 2:13, Th2 2:14, Th2 2:16; Rev 1:5
shall tribulation: Rom 8:17, Rom 5:3-5; Mat 5:10-12, Mat 10:28-31; Luk 21:12-18; Joh 16:33; Act 14:22; Act 20:23, Act 20:24; Co2 4:17, Co2 6:4-10, Co2 11:23-27; Ti2 1:12, Ti2 4:16-18; Heb 12:3-11; Jam 1:2-4; Pe1 1:5-7, Pe1 4:12-14; Rev 7:14-17
Geneva 1599
8:35 Who shall separate us from the love of (q) Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
(q) With which Christ loves us.
John Gill
8:35 Who shall separate us from the love of Christ?.... By "the love of Christ" is not meant the saints' love to Christ, but his love to them; he is indeed the object of their love, and so strong is their love to him, that it can never be destroyed; for though there may be an abatement in the fervour of it, it can never be lost; yet this is never called the love of Christ: besides, the apostle is speaking not of their love to Christ, but of the love of God and Christ to them, throughout the context; and his design is, to strengthen the faith of God's people, and comfort their souls, under their various afflictions: now nothing more effectually serves such purposes, than the love of Christ; and the things here instanced in are such, as are apt to inject doubts and fears, about interest in the love of Christ, and of the love of God in Christ, as it is interpreted in some following verses: moreover, the separation here interrogated is not of Christ from us, but of us from him; whereas was it our love to Christ, which is here meant, it should rather have been put, who shall separate him from us, and not us from the love of Christ? That Christ does love the elect of God, who are the persons here spoken of, is evident from his undertaking for them, espousing their persons, assuming their nature, dying in their room and stead, paying off their debts, and redeeming their persons, by going to prepare a place for them, by interceding for them, by supplying them with all grace, and using them in the most free and familiar manner; which love of his is wonderful, matchless, and inconceivable, special and peculiar, free and undeserved, exceeding affectionate, unchangeable, durable, and for ever. This is the bond of union to Christ; and the union which is made by it is exceeding near and close; it is real; perfect, and indissoluble, nothing can separate from it: not
tribulation; or "affliction", which springs from his love, and is the fruit of it; and notwithstanding that, he rests in his love; this is not taken away, but is often sensibly enjoyed, in the midst of afflictions:
or distress; whether of body or mind; straitness in the affairs and circumstances of life, or straitness of mind, in the exercise of grace, and discharge of duty; for "though we believe not, yet he abides faithful", Ti2 2:13, to his covenant and promises:
or persecution: from the world; for this is rather an evidence that Christ has loved them chosen and called them, because the world hates them:
or famine: want of the necessaries of life, as food and drink; being exposed to great hunger and thirst, which has sometimes been the lot of the dear children of God:
or nakedness; want of proper clothing, or the use of common apparel; wandering about in sheep skins and goat skins, which has been the case of some, of whom the world was not worthy, and so no proof of separation from the love of Christ:
or peril; dangers from different quarters, by different persons and ways; such as the Apostle Paul had trial of, who was highly in the love of Christ, 1Cor 11:26;
or sword; that is, death by the sword; which death James the brother of John died, Acts 12:13, now, though this may separate the head from the body, and separate soul and body, yet cannot separate from the love of Christ.
John Wesley
8:35 Who shall separate us from the love of Christ - Toward us? Shall affliction or distress - He proceeds in order, from less troubles to greater: can any of these separate us from his protection in it ; and, if he sees good, deliverance from it?
Robert Jamieson, A. R. Fausset and David Brown
8:35 Who shall separate us from the love of Christ?--This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear from the closing words of the chapter, which refer to the same subject. Nor would the other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence in Christ. "It is no ground of confidence to assert, or even to feel, that we will never forsake Christ; but it is the strongest ground of assurance to be convinced that His love will never change" [HODGE].
shall tribulation, &c.--"None of these, nor all together, how terrible soever to the flesh, are tokens of God's wrath, or the least ground for doubt of His love. From whom could such a question come better than from one who had himself for Christ's sake endured so much? (See 2Co. 11:11-33; 1Cor 4:10-13). The apostle says not (remarks CALVIN nobly) "What," but "Who," just as if all creatures and all afflictions were so many gladiators taking arms against the Christians [THOLUCK].
8:368:36: որպէս եւ գրեալ է. Վասն քո՛ մեռանիմք զօրհանապազ, համարեցաք իբրեւ զոչխար ՚ի սպանդ[3455]։ [3455] Օրինակ մի. Որպէս զոչխար ՚ի սպանդ ՚ի զենումն։
36 ինչպէս գրուած էլ է. Քեզ համար ենք մեռնում ամէն օր. ամարուեցինք որպէս ոչխար սպանդի համար»[9]:[9] Սաղմոս 43. 23:
36 Ինչպէս գրուած է. «Ամէն օր քեզի համար կը սպաննուինք. մորթուելու ոչխարի պէս կը սեպուինք».
որպէս եւ գրեալ է. Վասն քո մեռանիմք զօրհանապազ, համարեցաք իբրեւ զոչխար ի սպանդ:

8:36: որպէս եւ գրեալ է. Վասն քո՛ մեռանիմք զօրհանապազ, համարեցաք իբրեւ զոչխար ՚ի սպանդ[3455]։
[3455] Օրինակ մի. Որպէս զոչխար ՚ի սպանդ ՚ի զենումն։
36 ինչպէս գրուած էլ է. Քեզ համար ենք մեռնում ամէն օր. ամարուեցինք որպէս ոչխար սպանդի համար»[9]:
[9] Սաղմոս 43. 23:
36 Ինչպէս գրուած է. «Ամէն օր քեզի համար կը սպաննուինք. մորթուելու ոչխարի պէս կը սեպուինք».
zohrab-1805▾ eastern-1994▾ western am▾
8:3636: за Тебя умерщвляют нас всякий день, считают нас за овец, [обреченных] на заклание.
8:36  καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς.
8:36. καθὼς (Down-as) γέγραπται (it-had-come-to-be-scribed) ὅτι (which-a-one," Ἕνεκεν ( In-out-in ) σοῦ ( of-THEE ) θανατούμεθα ( we-be-en-deathed ) ὅλην ( to-whole ) τὴν ( to-the-one ) ἡμέραν , ( to-a-day ," ἐλογίσθημεν ( we-were-fortheed-to ) ὡς ( as ) πρόβατα ( stepped-before ) σφαγῆς . ( of-a-slaughter )
8:36. sicut scriptum est quia propter te mortificamur tota die aestimati sumus ut oves occisionis(As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
36. Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter.
8:36. For it is as it has been written: “For your sake, we are being put to death all day long. We are being treated like sheep for the slaughter.”
8:36. As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter:

36: за Тебя умерщвляют нас всякий день, считают нас за овец, [обреченных] на заклание.
8:36  καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς.
8:36. sicut scriptum est quia propter te mortificamur tota die aestimati sumus ut oves occisionis
(As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
8:36. For it is as it has been written: “For your sake, we are being put to death all day long. We are being treated like sheep for the slaughter.”
8:36. As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:36: As it is written - And these are no more than we may naturally expect from the present constitution of the world, and the positive predictions of the prophet, Psa 44:22, who foresaw that a wicked world would always persecute and oppress the true followers of God.
Albert Barnes: Notes on the Bible - 1834
8:36: As it is written - Psa 44:22. This passage the apostle quotes not as having originally reference to Christians, but as "aptly descriptive" of their condition. The condition of saints in the time of the psalmist was similar to that of Christians in the time of Paul. The same language would express both.
For thy sake - In thy cause; or on account of attachment to time.
We are killed - We are subject to, or exposed to death. We endure sufferings equivalent to dying; compare Co1 4:9, "God hath set forth us the apostles last, "as it were appointed to death."
All the day long - Continually; constantly. There is no intermission to our danger, and to our exposure to death.
We are accounted - We are reckoned; we are regarded, or dealt with. That is, our enemies judge that we ought to die, and deem us the appropriate subjects of slaughter, with as little concern or remorse as the lives of sheep are taken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:36: For thy: Psa 44:22, Psa 141:7; Joh 16:2; Co1 15:30; Co2 4:11
as sheep: Isa 53:7; Jer 11:19, Jer 12:3, Jer 51:40; Act 8:32
John Gill
8:36 As it is written, for thy sake we are killed,.... This passage is a citation out of Ps 44:22; and the meaning is, that for the sake of God, and his pure worship, Old Testament saints were frequently put to death, or exposed to the persecutions of men, which often issued in death; as New Testament saints have been, for the sake of Christ and his Gospel, even
all the day long; that is, they were liable to death all the day long; or every day, one or other of them was put to death:
we are accounted as sheep for the slaughter; they were reckoned as fit for nothing else, and were continually exposed unto it; were used as sheep are, as if they were made for no other use and service, but to be slaughtered; hence they are called, "the flock of slaughter", Zech 11:7; and as this expresses the brutality of their persecutors, so their harmlessness, meekness, humility, and patience in sufferings, being under them like lambs or sheep. This testimony is produced, to show that suffering death has been the common lot of the saints in all ages: and is designed to animate the people of God under the Gospel dispensation, to suffer with cheerfulness; the allusion may be to the lambs and sheep daily slain for sacrifice; either to the lambs of the sacrifice slain morning and evening; or to others that were slain in any part of the day from morning to night, for other sacrifices, in the court of the tabernacle and temple.
John Wesley
8:36 All the day - That is, every day, continually. We are accounted - By our enemies; by ourselves. Ps 44:22.
Robert Jamieson, A. R. Fausset and David Brown
8:36 As it is written, For thy sake, &c.-- (Ps 44:22) --quoted as descriptive of what God's faithful people may expect from their enemies at any period when their hatred of righteousness is roused, and there is nothing to restrain it (see Gal 4:29).
8:378:37: Այլ յայսմ ամենայնի՝ առաւե՛լ յաղթեմք նովաւ որ սիրեացն զմեզ[3456]։ [3456] Ոմանք. Այլ այսմ ամենայնի։
37 Բայց այս բոլորից է՛լ աւելի յաղթական ենք դուրս գալիս նրա միջոցով, ով սիրեց մեզ.
37 Հապա այս ամէն բաներուն մէջ ա՛լ աւելի յաղթող կ’ըլլանք անո՛վ, որ մեզ սիրեց։
Այլ յայսմ ամենայնի առաւել յաղթեմք նովաւ որ սիրեացն զմեզ:

8:37: Այլ յայսմ ամենայնի՝ առաւե՛լ յաղթեմք նովաւ որ սիրեացն զմեզ[3456]։
[3456] Ոմանք. Այլ այսմ ամենայնի։
37 Բայց այս բոլորից է՛լ աւելի յաղթական ենք դուրս գալիս նրա միջոցով, ով սիրեց մեզ.
37 Հապա այս ամէն բաներուն մէջ ա՛լ աւելի յաղթող կ’ըլլանք անո՛վ, որ մեզ սիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:3737: Но все сие преодолеваем силою Возлюбившего нас.
8:37  ἀλλ᾽ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς.
8:37. ἀλλ' (Other) ἐν (in) τούτοις (unto-the-ones-these) πᾶσιν ( unto-all ) ὑπερνικῶμεν (we-over-conquer-unto) διὰ (through) τοῦ (of-the-one) ἀγαπήσαντος (of-having-excessed-off-unto) ἡμᾶς. (to-us)
8:37. sed in his omnibus superamus propter eum qui dilexit nosBut in all these things we overcome, because of him that hath loved us.
37. Nay, in all these things we are more than conquerors through him that loved us.
8:37. But in all these things we overcome, because of him who has loved us.
8:37. Nay, in all these things we are more than conquerors through him that loved us.
Nay, in all these things we are more than conquerors through him that loved us:

37: Но все сие преодолеваем силою Возлюбившего нас.
8:37  ἀλλ᾽ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς.
8:37. sed in his omnibus superamus propter eum qui dilexit nos
But in all these things we overcome, because of him that hath loved us.
8:37. But in all these things we overcome, because of him who has loved us.
8:37. Nay, in all these things we are more than conquerors through him that loved us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:37: Nay - as the prophet adds in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, Rom 8:17, Rom 8:18, so all these things may happen unto us; but in all these things we are more than conquerors; We abide faithful in the new covenant of our God; and He is faithful who has promised to support and make us more than conquerors; i.e. to give us a complete triumph over sin, and death, and hell, not leaving one enemy unsubdued.
Albert Barnes: Notes on the Bible - 1834
8:37: Nay - But. Notwithstanding our severe pressures and trials.
In all these things - In the very midst of them; while we are enduring them we are able to triumph; compare Co1 15:57.
We are more than conquerors - We gain the victory. That is, they have not power to subdue us; to alienate our love and confidence; to produce apostasy. We are the victors, not they. Our faith is not destroyed; our love is not diminished; our hope is not blasted. But it is not simple victory; it is not mere life, and continuance of what we had before; it is more than simple triumph; it augments our faith, increases our strength, expands our love to Christ. The word used here is a strong, emphatic expression, such as the apostle Paul often employs (compare Co2 4:17), and which is used with great force and appropriateness here.
Through him ... - Not by their own strength or power. It was by the might of the Saviour, and by his power pledged to them, and confirmed by the love evinced when he gave himself for them; compare Phi 4:13, "I can do all things through Christ who strengtheneth me."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:37: Nay: Ch2 20:25-27; Isa 25:8; Co1 15:54, Co1 15:57; Co2 2:14, Co2 12:9, Co2 12:19; Jo1 4:4; Jo1 5:4, Jo1 5:5; Rev 7:9, Rev 7:10, Rev 11:7-12, Rev 12:11, Rev 17:14, Rev 21:7
him: Gal 2:20; Eph 5:2, Eph 5:25-27; Th2 2:16; Jo1 4:10, Jo1 4:19; Jde 1:24; Rev 1:5
Geneva 1599
8:37 (r) Nay, in all these things we are more than conquerors through him that loved us.
(r) We not only overcome so great and many miseries and calamities, but are also more than conquerors in all of them.
John Gill
8:37 Nay, in all these things,.... The former words being inserted in a parenthesis, these are an answer to the question in Rom 8:35, "what shall separate us from the love of Christ? shall tribulation?" &c. "nay", it shall not, nor any of the other things mentioned: "in all these things"; afflictions, distresses, persecutions, famine, nakedness, sword, or any other thing of the same kind:
we are more than conquerors; not only over sin and Satan, but the world, the reproaches, afflictions, and persecutions of it; which they cheerfully and courageously undergo, insomuch that they are not only conquerors, but "more than conquerors": they have above overcome, they have exceedingly the better of it; for they not only patiently bear afflictions and persecutions, but they glory in them; their experience, faith, and joy, are often increased by them; they have sometime solicited, and even wearied their persecutors; they have got the victory with ease, over Satan and his hellish emissaries, by the blood of the Lamb, and the word of their testimony: but this is not owing to themselves, or through their own strength, but
through him that loved us; meaning either God the Father, whose love is mentioned in the following verses, or rather the Lord Jesus Christ; and so some copies express it, "through Christ that loved us": "through him", who has got the victory over all his and his people's enemies, and makes them sharers in his conquests; "through him", who is able to help them, and has strength sufficient to carry them through, and brings them off more than conquerors; who has loved them, still loves them, and whose love engages his power to stand by them and protect them against all their enemies.
John Wesley
8:37 We more than conquer - We are not only no losers, but abundant gainers, by all these trials. This period seems to describe the full assurance of hope.
Robert Jamieson, A. R. Fausset and David Brown
8:37 Nay, in all these things we are more than conquerors, through him that loved us--not, "We are so far from being conquered by them, that they do us much good" [HODGE]; for though this be true, the word means simply, "We are pre-eminently conquerors." See on Rom 5:20. And so far are they from "separating us from Christ's love," that it is just "through Him that loved us" that we are victorious over them.
8:388:38: Քանզի հաստատեա՛լ եմ, եթէ ո՛չ մահ, եւ ո՛չ կեանք, եւ ո՛չ հրեշտակք, եւ ո՛չ իշխանութիւնք, եւ ո՛չ որ կանս, եւ ո՛չ հանդերձեալքն եւ ո՛չ զօրութիւնք[3457], [3457] Ոմանք. Քանզի հաստատեալ եմք։ Ոսկան այլայլութեամբ յաւելու. Եւ ոչ իշխանութիւնք, եւ ոչ զօրութիւնք, եւ ոչ որկանս, եւ ոչ հանդերձեալքն. եւ ոչ կարողութիւն. եւ ոչ բարձրութիւն։
38 որովհետեւ վստահ եմ, թէ ո՛չ մահը, ո՛չ կեանքը, ո՛չ հրեշտակները, ո՛չ իշխանութիւնները, ո՛չ այլ բաներ, որ այժմ կան, ո՛չ գալիքները եւ ո՛չ զօրութիւնները,
38 Վասն զի ես հաստատ գիտեմ թէ ո՛չ մահը, ո՛չ կեանքը, ո՛չ հրեշտակները, ո՛չ իշխանութիւնները, ո՛չ զօրութիւնները, ո՛չ ներկայ բաները, ո՛չ գալու բաները,
Քանզի հաստատեալ եմ եթէ ոչ մահ եւ ոչ կեանք եւ ոչ հրեշտակք եւ ոչ իշխանութիւնք, եւ ոչ որ կանս եւ ոչ հանդերձեալքն, եւ ոչ զօրութիւնք:

8:38: Քանզի հաստատեա՛լ եմ, եթէ ո՛չ մահ, եւ ո՛չ կեանք, եւ ո՛չ հրեշտակք, եւ ո՛չ իշխանութիւնք, եւ ո՛չ որ կանս, եւ ո՛չ հանդերձեալքն եւ ո՛չ զօրութիւնք[3457],
[3457] Ոմանք. Քանզի հաստատեալ եմք։ Ոսկան այլայլութեամբ յաւելու. Եւ ոչ իշխանութիւնք, եւ ոչ զօրութիւնք, եւ ոչ որկանս, եւ ոչ հանդերձեալքն. եւ ոչ կարողութիւն. եւ ոչ բարձրութիւն։
38 որովհետեւ վստահ եմ, թէ ո՛չ մահը, ո՛չ կեանքը, ո՛չ հրեշտակները, ո՛չ իշխանութիւնները, ո՛չ այլ բաներ, որ այժմ կան, ո՛չ գալիքները եւ ո՛չ զօրութիւնները,
38 Վասն զի ես հաստատ գիտեմ թէ ո՛չ մահը, ո՛չ կեանքը, ո՛չ հրեշտակները, ո՛չ իշխանութիւնները, ո՛չ զօրութիւնները, ո՛չ ներկայ բաները, ո՛չ գալու բաները,
zohrab-1805▾ eastern-1994▾ western am▾
8:3838: Ибо я уверен, что ни смерть, ни жизнь, ни Ангелы, ни Начала, ни Силы, ни настоящее, ни будущее,
8:38  πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις
8:38. πέπεισμαι (I-had-come-to-be-conduced) γὰρ (therefore) ὅτι (to-which-a-one) οὔτε (not-also) θάνατος (a-death) οὔτε (not-also) ζωὴ (a-lifing) οὔτε (not-also) ἄγγελοι (messengers) οὔτε (not-also) ἀρχαὶ (firstings) οὔτε (not-also) ἐνεστῶτα ( having-had-come-to-stand-in ) οὔτε (not-also) μέλλοντα ( impending ) οὔτε (not-also) δυνάμεις (abilities,"
8:38. certus sum enim quia neque mors neque vita neque angeli neque principatus neque instantia neque futura neque fortitudinesFor I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
8:38. For I am certain that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor the present things, nor the future things, nor strength,
8:38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come:

38: Ибо я уверен, что ни смерть, ни жизнь, ни Ангелы, ни Начала, ни Силы, ни настоящее, ни будущее,
8:38  πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις
8:38. certus sum enim quia neque mors neque vita neque angeli neque principatus neque instantia neque futura neque fortitudines
For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
8:38. For I am certain that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor the present things, nor the future things, nor strength,
8:38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38-39: Уверенность в том, что верующий препобеждает всякие искушения, Апостол подкрепляет здесь своим заверением, что никакая сила, как бы она на была могущественна, не отлучит верующих от любви Божией.

Ни смерть, ни жизнь, т. е. умрем ли мы, останемся ли в живых - мы все равно пребудем в любви Божией. О смерти упоминает Апостол прежде жизни ввиду опасностей, постоянно окружающих христиан (ст. 36). - Ни Ангелы. Тут вероятнее разуметь добрых ангелов, потому что где речь об ангелах злых, то они всегда называются или ангелами диавола, или ангелами согрешившими (Мф 25:41; 2Пет. 2:4). Апостол, впрочем, не говорит, что ангелы добрые на самом деле, стали бы вредить спасению верующих - он только, как выражается блаж. Феофилакт, говорит предположительно (ср. Гал 1:8). - Ни Начала. Некоторые толкователи видят здесь указание на особый чин ангелов, но с этим мнением нельзя согласиться, потому что Апостол в таком случае поставил бы на одной доске целое и его часть (Ангелы - целое и Начала - часть). Нельзя также видеть здесь указания на демонские силы, потому что, опять, эти силы нигде не называются просто началами. Естественнее всего видеть здесь обозначение человеческих властей, земное начальство. - Ни силы. В большинстве древних кодексов это слово читается после выражения: будущее. Здесь указывается на силы вообще - личные и безличные, земные и сверхземные.

Ни настоящее, ни будущее. Ср. 1Кор.3:22. Это понятия общие: указания на страдания, как некоторые думают - здесь нет. - Ни высота, ни глубина. Очень вероятно предположение (Lietzmann'а), что Апостол здесь имеет в виду звездные силы, во влияние которых на жизнь человека тогда верили. По крайней мере, греческие термины, какие он здесь употребляет, чисто астрологические (uywma - падение звезды, abaqoV - это находящееся за горизонтом небесное пространство, откуда поднимаются звезды). Апостол мог в этом случае предупреждать христиан не бояться влияния звезд на их судьбу. - Ни другая какая тварь, т. е. ничто другое из сотворенного, о чем Апостол не упомянул выше. - От любви Божией во Христа Иисуса, т. е. от любви Божией, которая открылась, сосредоточилась во Христе и через Него действует в человечестве.
Adam Clarke: Commentary on the Bible - 1831
8:38: For I am persuaded - After the blessed experience we have had of support by the grace and Spirit of him that loved us, that neither fear of death, nor hope of life, nor evil angels, nor principalities, nor powers, persecuting us for Christ's sake; nor the things we endure at present, nor the things to come, whatever tribulation we may be called to suffer in future;
Albert Barnes: Notes on the Bible - 1834
8:38: For I am persuaded - I have a strong and unwavering confidence. Latin Vulgate, "I am certain." The expression here implies unwavering certainty.
Neither death - Neither the fear of death, nor all the pains and tortures of the dying scene, even in the most painful trials of persecution; death in no form.
Nor life - Nor the hope of life; the love of life; the offer of life made to us by our persecutors, on condition of abjuring our Christian faith. The words evidently refer to times of persecution; and it was not uncommon for persecutors to offer life to Christians, on condition of their renouncing attachment to the Saviour, and offering sacrifice to idols. All that was demanded in the times of persecution under the Roman emperors was, that they should throw a few grains of incense on the altar of a pagan god, as expressive of homage to the idol. But even this they would not do. The hope of life on so very easy terms would not, could not alienate them from the love of Christ.
Nor angels - It seems to be apparent that "good angels" cannot be intended here. The apostle was saying that nothing would separate Christians from the love of Christ. Of course, it would be implied that the things which he specifies might be supposed to have some power or tendency to do it. But it is not conceivable that good angels, who are "sent forth to minister for them who shall be heirs of salvation" Heb 1:14, should seek to alienate the minds of Christians from the Saviour, or that their influence should have any such tendency. It seems to be clear, therefore, that he refers to the designs and temptations of evil spirits. The word "angels" is applied to evil spirits in Mat 25:41; Co1 6:3.
Nor principalities - (ἀρχαὶ archai). This word usually refers to magistrates and civil rulers. But it is also applied to evil angels, as having dominion over people; Eph 6:12, "For we wrestle against ... principalities;" Col 2:15, "And having spoiled principalities:" Co1 15:24, "When he shall have put down all rule;" Greek, ἀρχήν archē n. Some have supposed that it refers here to magistrates and those in authority who persecuted Christians; but the connection of the word with angels seems to require us to understand it of evil spirits.
Nor powers - This word δυνάμεις dunameis is often applied to magistrates; but it is also applied to evil spirits that have dominion over men; Co1 15:24. The ancient Rabbis also give the name powers to evil angels. (Schleusner.) There can be no doubt that the Jews were accustomed to divide the angels of heaven into various ranks and orders, traces of which custom we find often in the Scriptures. And there is also reason to suppose that they made such a division with reference to evil angels, regarding Satan as their leader, and other evil spirits, divided into various ranks, as subordinate to him; see Mat 25:41; Eph 6:12; Col 2:15. To such a division there is probably reference here; and the meaning is, that no order of evil angels, however powerful, artful, or numerous, would be able to alienate the hearts of Christians from their Redeemer.
Nor things present - Calamities and persecutions to which we are now subject.
Nor things to come - Trials to which we may be yet exposed. It evinced strong confidence to say that no possible trials should be sufficient to destroy their love for Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:38: For I: Rom 4:21; Co2 4:13; Ti2 1:12; Heb 11:13
that: Rom 14:8; Joh 10:28; Co1 3:22, Co1 3:23, Co1 15:54-58; Co2 5:4-8; Phi 1:20-23
nor: Co2 11:14; Eph 1:21, Eph 6:11, Eph 6:12; Col 1:16, Col 2:15; Pe1 3:22, Pe1 5:8-10
John Gill
8:38 For I am persuaded,.... These words with the following, express the strong persuasion, and full assurance of faith the apostle had, that nothing whatever could separate him and the rest of God's people, from his love towards them in Christ Jesus. This persuasion not only regards himself, but others; and is not conjectural, but certain; and which did not arise from any special and extraordinary revelation, but is founded upon the nature of the love of God itself, the security of it in Christ, and of the persons of God's elect in him; upon eternal predestination, and the unalterable purposes of God; upon the promise and oath of God; upon adoption, and the gracious witnessings, assistances, and inhabitation of the Spirit; and is greatly increased by the consideration of the death, resurrection, and intercession of Christ. The things enumerated, which are not able to separate from the love of God, are as follow:
death; death separates men from the world, their worldly habitations and substance; it separates the soul from the body, and one friend from another; and in process of time, may take off all thoughts and affections for departed friends, but it is not able to separate from the love of God; it is so far from it, that it lets the soul into the fullest enjoyment of it: and as corporeal death, so no other kind of death can do it; for if the death of the body cannot, the death of afflictions never can; and as for a moral or spiritual death, and an eternal one, these shall never befall the children of God:
nor life; this natural and temporal life, which is frail and mortal; the love of God is better than this life, and this itself is the effect of divine favour; wherefore this can never separate from the love of God, nor anything in it: the life of believers is indeed filled up with troubles and exercises, and attended with much imperfection and sin; but nothing does, or can alienate the affections of God from his children; for though he exercises them with the trials of life, and chastises them for their sins, yet his loving kindness be does not take away from them:
nor angels; by whom are meant evil angels, the devils; for as for good angels, they never attempt to separate God and his people; they rejoice at their good, minister to them, are their guardians whilst here, at death they carry their souls to heaven, and at the last day will gather all the elect together; but evil angels do endeavour it, by temptations to sin, and accusations for it; by stirring up heresies and persecutions, in order to destroy them, but cannot succeed; for the saints are upon God's heart, are in Christ's hands, and on him the rock; and the Spirit of God is in them, who is greater than he that is in the world:
nor principalities: civil magistrates; who though they may separate them from their company, and cast them out as evil; may separate them in prisons one from another; and separate soul and body, by killing the latter, which is all they can do; yet they cannot separate neither soul nor body from the love of God: the Jews often say, that if all the nations of the world were gathered together, they could not extinguish (n) or cause to cease (o), or take away the love which is between God and his people Israel (p):
nor powers; either the same with the former; or false teachers who had the power of working miracles in confirmation of their doctrines, by which they deceived many; and if it had been possible, would have deceived the elect of God, but that was impossible:
nor things present; present evils, the afflictions of the present life; God does not cease to love when he afflicts his people; yea, afflictions spring from his love, and in them he afresh manifests his love to them; they are overruled for their good, and issue in eternal glory. Present temptations also may be meant. The best of saints have been exposed unto them; Christ himself was not exempted from them; these do not, nor cannot separate from the love of God; which is manifest from the regard which God and Christ have to tempted ones, by sympathizing with them, supporting and succouring of them, rebuking the tempter, and delivering from them. Present desertions, or the hidings of God's face, which often is the case of his dear children, can have no such effect; their relation to God still continues; they have great nearness unto him, are engraven on the palms of his hands, are set as a seal on his heart, and he bears a strong affection to them; though, for wise reasons, he is pleased for a moment to hide himself from them: yea, the present body of sin and death saints carry about with them in this life, cannot separate them; sin has separated the angels from God, who rebelled against him; it drove Adam out of the garden of Eden, and will exclude the wicked from the divine presence to all eternity; and it often separates between God and his own people, with respect to communion, but never with respect to union to him, or interest in him; for he knew what they would be when he set his love upon them; his love broke through all the corruptions of nature and sins of life in their conversion; and appears to continue the same from the strong expressions of his grace to them, notwithstanding all their backslidings; could sin separate in this sense, no one would remain the object of his love. Now this does not suppose that God loves sin, nor does it give any encouragement to it; for though it cannot separate from interest in God, yet it does from the enjoyment of him. Again, present good things may be designed, the good things of this life, temporal enjoyments; these are given in love; and though they may be but few, they are in mercy, and with a blessing; and the great mercy of all is, that these are not their all, nor do they take off their value and esteem for the love of God, which is better to them than all the things of life; and though "the prosperity of fools shall destroy them", Prov 1:32, the prosperity of the saints shall never be their ruin:
nor things to come; whether good or bad, prosperous or adverse; more afflictions, fresh difficulties with the body of sin; an hour of temptation, and time of distress that is to come upon all the earth; or the evil days of old age; God will never leave, nor forsake his people, or cause his loving kindness to depart from them, in whatsoever state or condition they may come into: the Vulgate Latin version adds, "nor fortitude"; and the Ethiopic version, "nor powers"; and one copy adds it in the beginning of Rom 8:39, "nor power".
(n) Targum in Cant. viii. 7. (o) Shemot Rabba, sect. 49. fol. 144. 1. (p) Bemidbar Rabba, sect. 2. fol. 179. 4.
John Wesley
8:38 I am persuaded - This is inferred from Rom 8:34, in an admirable order: - Neither death" shall hurt us; For "Christ is dead:" "Nor life;" 'is risen" Nor angels, nor principalities, nor powers; nor things pre - sent, nor things to come;" "is at the right hand of God:" "Nor height, nor depth, nor any other creature;" "maketh intercession for us." Neither death - Terrible as it is to natural men; a violent death in particular, Rom 8:36. Nor life - With all the affliction and distress it can bring, Rom 8:35; or a long, easy life; or all living men. Nor angels - Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength. Nor principalities, nor powers - Not even those of the highest rank, or the most eminent power. Nor things present - Which may befal us during our pilgrimage; or the whole world, till it passeth away. Nor things to come - Which may occur either when our time on earth is past, or when time itself is at an end, as the final judgment, the general conflagration, the everlasting fire. Nor height, nor depth - The former sentence respected the differences of times; this, the differences of places. How many great and various things are contained in these words, we do not, need not, cannot know yet. The height - In St. Paul's sublime style, is put for heaven. The depth - For the great abyss: that is, neither the heights, I will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss itself, the very thought of which might astonish the boldest creature. Nor any creature - Nothing beneath the Almighty; visible enemies he does not even deign to name. Shall be able - Either by force, Rom 8:35; or by any legal claim, Rom 8:33, &c. To separate us from the love of God in Christ - Which will surely save, protect, deliver us who believe in, and through, and from, them all.
Robert Jamieson, A. R. Fausset and David Brown
8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers--whether good or bad. But as the bad are not called "angels," or "principalities," or "powers," save with some addition to show that such are meant (Mt 25:41; Col 2:15; Eph 6:12; 2Pet 2:4 --except perhaps 1Cor 6:3), probably the good are meant here, but merely as the same apostle supposes an angel from heaven to preach a false gospel. (So the best interpreters).
nor things present, nor things to come--no condition of the present life and none of the unknown possibilities of the life to come.
8:398:39: եւ ո՛չ բարձրութիւն, եւ ո՛չ խորութիւն. եւ ո՛չ ա՛յլ ինչ արարած՝ կարէ մեկնել զմեզ ՚ի սիրո՛յ անտի Աստուծոյ, որ ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր[3458]։[3458] Ոմանք. Եւ ոչ բարձրութիւնք, եւ ոչ խորութիւնք... անտի որ ՚ի Քրիստոսի Յիսուսի։
39 ո՛չ բարձրութիւն, ո՛չ խորութիւն եւ ո՛չ մի ուրիշ արարած չի կարող բաժանել մեզ Աստծու այդ սիրուց, որ կայ մեր Տէր Քրիստոս Յիսուսով:
39 Ո՛չ բարձրութիւնը, ո՛չ խորունկութիւնը եւ ո՛չ ուրիշ արարած կրնայ մեզ զատել Աստուծոյ սէրէն՝ որ Քրիստոս Յիսուս մեր Տէրոջմով է։
եւ ոչ բարձրութիւն եւ ոչ խորութիւն, եւ ոչ այլ ինչ արարած կարէ մեկնել զմեզ ի սիրոյ անտի Աստուծոյ, որ ի Քրիստոս Յիսուս ի Տէր մեր:

8:39: եւ ո՛չ բարձրութիւն, եւ ո՛չ խորութիւն. եւ ո՛չ ա՛յլ ինչ արարած՝ կարէ մեկնել զմեզ ՚ի սիրո՛յ անտի Աստուծոյ, որ ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր[3458]։
[3458] Ոմանք. Եւ ոչ բարձրութիւնք, եւ ոչ խորութիւնք... անտի որ ՚ի Քրիստոսի Յիսուսի։
39 ո՛չ բարձրութիւն, ո՛չ խորութիւն եւ ո՛չ մի ուրիշ արարած չի կարող բաժանել մեզ Աստծու այդ սիրուց, որ կայ մեր Տէր Քրիստոս Յիսուսով:
39 Ո՛չ բարձրութիւնը, ո՛չ խորունկութիւնը եւ ո՛չ ուրիշ արարած կրնայ մեզ զատել Աստուծոյ սէրէն՝ որ Քրիստոս Յիսուս մեր Տէրոջմով է։
zohrab-1805▾ eastern-1994▾ western am▾
8:3939: ни высота, ни глубина, ни другая какая тварь не может отлучить нас от любви Божией во Христе Иисусе, Господе нашем.
8:39  οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν.
8:39. οὔτε (not-also) ὕψωμα (an-overing-to) οὔτε (not-also) βάθος (a-depth) οὔτε (not-also) τις (a-one) κτίσις (a-creating) ἑτέρα (different) δυνήσεται ( it-shall-able ) ἡμᾶς (to-us) χωρίσαι (to-have-spaced-to) ἀπὸ (off) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῆς (of-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἡμῶν. (of-us)
8:39. neque altitudo neque profundum neque creatura alia poterit nos separare a caritate Dei quae est in Christo Iesu Domino nostroNor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
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 Lord.
8:39. nor the heights, nor the depths, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
8:39. 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 Lord.
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 Lord:

39: ни высота, ни глубина, ни другая какая тварь не может отлучить нас от любви Божией во Христе Иисусе, Господе нашем.
8:39  οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν.
8:39. neque altitudo neque profundum neque creatura alia poterit nos separare a caritate Dei quae est in Christo Iesu Domino nostro
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 Lord.
8:39. nor the heights, nor the depths, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
8:39. 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 Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:39: Nor height - of honor, nor depth - of ignominy, nor any other creature, ουτε τις κτισις ετερα, (nor any other thing whatever), shall be able to separate us, who love God, from the love of God, which he has vouchsafed to us in Christ Jesus. See Whitby. And for farther observations on the subject of the 29th and 30th verses, see at the end of the chapter, (the following notes).
1. The confidence expressed by the apostle at the end of this chapter, is as rational as it is bold. On the premises laid down by him, in reference to which he has most logically conducted his whole argument, the conclusion to which he arrives is as natural and forcible as it is legitimate. The permanency of the Christian Church, in all the tribulations it has endured from pagans and papists, is a full proof of the correctness of the apostle's reasoning. The true followers of Christ can never be forsaken by him. And his Church, which is founded on the rock, can never be shaken down by the tempests of persecution. And what God does for his Church in general, (the collective body of those who believe in the Lord Jesus, love, and obey him), he does for every individual in that body: no man that trusts in him can be confounded. While the love of God is in his heart, and the work of God in his hand, he may be as fully persuaded as he is of his own being, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing whatsoever, shall be able to separate him from the love of God which is in Christ Jesus. The reader who has any knowledge of what is great, commanding, and sublime in composition, will not hesitate to add here, with Dr. Taylor: "The conclusion of this chapter is the most elegant and sublime piece of writing I remember ever to have read. It is founded on the grand and solid principles of the Gospel; it breathes the true spirit of Christian magnanimity; raises our minds far above all things created; and shows, in a bright and heavenly view, the greatness of soul and the strong consolation which the Gospel inspires. God grant that it may stand clear before our understandings, and be transcribed into all our hearts! They who despise the Gospel despise all that is great, and happy, and glorious!"
2. The doctrine of the necessity of personal holiness, so clearly and strongly laid down in the former part of this chapter, should be deeply considered by every person professing godliness; and while from the seventh chapter they learn that they have an infected and morally diseased nature, they should learn from the eighth that to destroy the work of the devil was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ who is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons professing Christianity more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions which, being misunderstood, seem to favor this doctrine, is read and incessantly quoted: the eighth chapter, though given by the same inspiration, yet because it so strongly shows the necessity of being saved from all sin, is seldom read and scarcely ever quoted!
3. The restoration of the brute creation to a state of happiness has been thought by several to be the doctrine of Rom 8:19-25. In the notes on those verses I have given reasons against this opinion, and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But, although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed, there are several reasons which render the supposition very probable.
1. The brute creation never sinned against God, nor are they capable of it, and consequently cannot be justly liable to punishment.
2. But the whole brute creation is in a state of suffering, and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly?
3. As they appear to be necessarily involved in the sufferings of sinful man, and yet neither through their fault nor their folly, it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their sufferings.
4. That they have no compensation here, their afflictions, labors, and death prove; and if they are to have any compensation, they must have it in another state.
5. God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them; but, since the fall of man, they never had that happiness; and, in their present circumstances, never can.
6. In reference to intelligent beings, God has formed his purposes in reference to their happiness on the ground of their rational natures. He has decreed that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please, and that misery shall be the result of their refusal.
7. But it does not appear that the brute creation are capable of this choice; and it is evident that they are not placed in their present misery through either their choice or their sin; and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made, and of which they have been deprived through the transgression of man.
8. To say that the enjoyments which they have in this life are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labor and toil, and without death, and all those sufferings which arise from its predisposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence as the slaves of men. Therefore, allowing that they have even gratification and enjoyment in life, they have much less than they would have had had not sin entered into the world; and consequently they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator.
9. It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation.
10. Hence it is reasonable to conclude that, as from the present constitution of things they cannot have the happiness designed for them in this state, they must have it in another.
4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the second chapter of Acts. On the subject of the prescience and predestination mentioned here, Rom 8:29, Rom 8:30, vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men have very little place in the texts in question. After a long and serious investigation of this business, I am led to conclude that, whether the doctrine of the decrees be true or false, it does not exist in these verses.
No portion of the word of God has been more unhappily misunderstood than several parts of the Epistle to the Romans; because men have applied to individuals what belongs to nations; and referred to eternity transactions which have taken place in time.
We have already seen that one grand aim of the apostle in writing this epistle was:
1. To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God; yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges; and,
2. That, as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews, and therefore had, by the Gospel, called them to a state of salvation; and to this display of his mercy the two verses in question seem particularly to refer, and show us not what God will do for some selected individuals, but what he has already done for nations.
After having shown that the whole Gentile world was groaning and travailing in pain together, waiting for the manifestation of the sons of God, he shows that it was, according to the affectionate purpose, προθεσιν, of God, that the Gentiles should be also called into the glorious liberty of the sons of God - into equal privileges with the Jews. He therefore represents them as objects of God's gracious foreknowledge. That the word προγινωσκω, which literally signifies to know, or discern beforehand, and to know so as to determine, signifies also to approve, or love before, to be well affected to, is not only evident from ידע yada in Hebrew, but also from the simple verb γινωσκω, in Greek, by which it is translated, and to which the compound verb repeatedly answers, without any extension of meaning by means of the preposition, as its use among the best Greek writers proves: and it is evident that the apostle uses the word in the sense of loving, being graciously affected to, Rom 11:1, Rom 11:2. I say then, hath God cast away his people, which he Foreknew, ὁν προεγνω; to whom he has been so long graciously affected? By no means. As, therefore, he had been so long graciously affected towards the Jews, so has he towards the Gentiles. His call of Abraham, and the promises made to him, are the proof of it. The Jews, thus foreknown, were called into a glorious state of salvation, and endowed with privileges the most extraordinary ever bestowed on any people; as their whole history testifies. But is God the God of the Jews only? Is he not also the God of the Gentiles? Yes, of the Gentiles also, Rom 3:29; and to prove this is the main subject of the ninth chapter. Now, as he is the God of the Gentiles, he foreknew, had from the beginning a gracious purpose to them as well as to the Jews; and, being thus graciously disposed towards them, he determined προωρισε, from προ, before, and ὁριζω, to bound, define, etc., he defined, circumscribed, and determined the boundaries of this important business from the beginning, that they also should be taken into his Church, and conformed to the image of his Son; and, as Jesus Christ was to be their pattern, it must be by his Gospel that they should be brought into the Church; and consequently, that bringing in could not take place before the revelation of Christ. Having therefore thus foreknown and thus predestinated them Also, he called them Also by the Gospel; he justified them Also on their believing; and he glorified them Also, dignified them also with the same privileges, blessings, honors, and Divine gifts: so that they were now what the Jews had been before, the peculiar people of God. The apostle, therefore, speaks here not of what they should be, or of what they might be, but of what they then were - the called, the justified, the highly honored of God. See the note on Rom 8:30.
It is strange that so obvious a meaning of the passage should not have been noticed; but the word δοξαζω, which we render to glorify, and by which we understand eternal beatification, which it is very seldom used to express, being taken in this sense in the passage in question, fixed the meaning of the preceding terms; and thus the whole passage was applied to things eternal, which had reference only to things in time. This seems to me to be the true key of the passage, and the whole scope of the epistle, and especially of the context, which shows that this is the sense in which it should be understood. The passages understood in this way illustrate the infinite mercy and wisdom of God; they show that whatever appearances his providential dealings may assume of partiality towards any particular people, yet he is equally the Father of the spirits of all flesh; hateth nothing that he hath made; is loving to all; that his tender mercies are over all his works; and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. Hence, whatever he did for the Jews he purposed to do for the Gentiles: if he foreknew, predestinated, called, justified, and glorified the former; he Also foreknew, predestinated, called, justified, and glorified the latter; having brought them into the same state of salvation, with a vast extension of blessings and higher degrees of honor. As the Jews forfeited their privileges, and now, instead of being glorified, instead of being highly honored, and rendered illustrious, they are degraded, brought down, and rendered contemptible; because they have not made a proper use of their election, they are now reprobated; so a similar reverse awaits the Gentiles if they sin after the similitude of their transgression; and it is against this that the apostle so solemnly warns them, Rom 11:20-22 : Because of unbelief they (the Jews) were broken off - thou (the Gentiles) standest by faith. If God spared not the Natural Branches, take heed lest he also spare not Thee. Behold the goodness and severity of God! on them which Fell severity; but toward Thee goodness, If Thou Continue in his goodness; otherwise Thou Also shalt be Cut Off.
5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation, and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the Gospel, or those especial blessings received by believing souls), so every person professing godliness should be jealous over himself lest he should trifle with matters of eternal moment; for, should he even neglect so great a salvation, his escape would be impossible. Heb 2:3; and if so, to what severe punishment must they be exposed who despise and reject it?
Albert Barnes: Notes on the Bible - 1834
8:39: Nor height - This has been variously understood. Some have regarded it as referring to evil spirits in the air; others, to high and lofty speculation in doctrine; others, to heaven - to all that is in heaven. I regard it here as a synonymous with prosperity, honor, elevation in this life. The meaning is, that "no possible circumstances" in which Christians could be placed, though surrounded with wealth, honor, splendor, and though elevated to rank and function, could alienate them from the love of Christ. The tendency of these things to alienate the mind, to engross the affections, and to occupy the time, all know; but the apostle says that even these would not be sufficient to withdraw their strong love from the Lord Jesus Christ.
Nor depth - Nor the lowest circumstances of depression, poverty, contempt, and want; the very lowest rank of life.
Nor any other creature - Nor any other created thing; any other thing in the universe; anything that can occur. This expresses the most unwavering confidence that all who were Christians would certainly continue to love the Lord Jesus, and be saved.
Shall be able - Shall have power to do it. The love to Christ is stronger than any influence which they can exert on the mind.
The love of God - The love which we have to God.
Which is in Christ Jesus - Which is produced and secured by his work. Of which he is the bond, the connecting link. It was caused by his mediation; it is secured by his influence; it is in and through him, and him alone, that people love God. There is no true love of God which is not produced by the work of Christ. There is no man who truly loves the Father, who does not do it in, and by the Son.
Perhaps there is no chapter in the Bible on the whole so interesting and consoling to the Christian as this; and there certainly is not to be found any where a specimen of more elevated, animated, and lofty eloquence and argumentation. We may remark in view of it,
(1) That it is the highest honor that can be conferred on mortal man to be a Christian.
(2) our trials in this life are scarcely worth regarding in comparison with our future glory.
(3) calamities should be borne without a complaint; nay, without a sigh.
(4) the Christian has every possible security for his safety. The purposes of God, the work of Christ, the aid of the Holy Spirit, and the tendency of all events under the direction of his Father and Friend, conspire to secure his welfare and salvation.
(5) with what thankfulness, then, should we approach the God of mercy.
In the gospel, we have a blessed and cheering hope which nothing else can produce, and which nothing can destroy. Safe in the hands of God our Redeemer, we may commit our way to him, whether it lead through persecutions, or trials, or sickness, or a martyr's grave: and triumphantly we may wait until the day of our complete adoption, the entire redemption of soul and body, shall fully come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:39: Nor: Eph 3:18, Eph 3:19
height: Exo 9:16, Exo 9:17; Psa 93:3, Psa 93:4; Isa 10:10-14, Isa 10:33, Isa 24:21; Dan 4:11, Dan 5:18-23; Th2 2:4; Rev 13:1-8
depth: Rom 11:33; Psa 64:6; Pro 20:5; Mat 24:24; Co2 2:11, Co2 11:3; Th2 2:9-12; Rev 2:24, Rev 12:9, Rev 13:14, Rev 19:20, Rev 20:3, Rev 20:7
shall be: Joh 10:28-30; Col 3:3, Col 3:4
love: Rom 8:35, Rom 5:8; Joh 3:16, Joh 16:27, Joh 17:26; Eph 1:4, Eph 2:4-7; Tit 3:4-7; Jo1 4:9, Jo1 4:10, Jo1 4:16, Jo1 4:19
John Gill
8:39 Nor height, nor depth,.... Neither heaven, earth, nor hell, nor any of the inhabitants of either, or anything in either; no high or low place, to be cast down from the one, or into the other; nor the height of honour and prosperity, or the depth of meanness and adversity; nor the height of power, or depth of policy in men or devils;
nor any other creature. This takes in the whole compass of created beings in heaven, earth, and sea; and most strongly expresses the inseparableness of the saints from the love of God, by anything or creature whatever; nothing in the whole universe
shall be able to separate us the love of God, which is in Christ Jesus our Lord: by "the love of God", is not meant the saints' love to God; for though this is sometimes called the love of God, it is from him, as the author of it, and to him, as the object of it, and may be said to be in Christ, or by him, and can never be lost; yet the apostle would not have expressed such a strong confidence and full persuasion about this, and would rather have said, had this been his meaning, that nothing shall be able to separate our love from God, or God from our love, and not us from the love of God; besides, he is speaking of that love by which we are more than conquerors, and manifestly intends the love with which God loves his people, particularly the love of God the Father: and this is "in Christ Jesus our Lord"; he has expressed it in and through Christ, in choosing and blessing them in him, and in sending him to die for them; and it still continues in him, and is in him as their Lord, head, husband, and Redeemer; and is a reason why nothing can separate them from it: which is to be understood, not of the effects of love, and the application of it, which may be suspended for a time; nor of the manifestation and sense of it, which believers may be without for a while; nor of any sort of separation from God, for saints themselves may be separated from him, with respect to intimate sensible communion and fellowship; but the sense of this passage is, that they can never be separated from the love of God, so as that that union which is made by it between God and them can ever be dissolved, or they cease to have any share or interest in his love. This the apostle was persuaded could never be.
Robert Jamieson, A. R. Fausset and David Brown
8:39 nor any other creature--rather, "created thing"--any other thing in the whole created universe of God
shall be able to separate us, &c.--"All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all that can be thought of, and are only a rhetorical paraphrase of the conception of allness" [OLSHAUSEN].
from the love of God, which is in Christ Jesus our Lord--Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "justified by faith" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of love is this?" And "what manner of persons ought we to be," who are thus "blessed with all spiritual blessings in Christ?"
Note, (1) There is a glorious consistency between the eternal purposes of God and the free agency of men, though the link of connection is beyond human, perhaps created, apprehension (Rom 8:28). (2) How ennobling is the thought that the complicated movements of the divine government of the world are all arranged in expressed furtherance of the "good" of God's chosen (Rom 8:28)! (3) To whatever conformity to the Son of God in dignity and glory, believers are or shall hereafter be raised, it will be the joy of everyone of them, as it is most fitting, "that in all things He should have the pre-eminence" (Col 1:18), (Rom 8:29). (4) "As there is a beautiful harmony and necessary connection between the several doctrines of grace, so must there be a like harmony in the character of the Christian. He cannot experience the joy and confidence flowing from his election without the humility which" the consideration of its being gratuitous must produce; nor can he have the peace of one who is justified without the holiness of one who is saved" (Rom 8:29-30) [HODGE]. (5) However difficult it may be for finite minds to comprehend the emotions of the Divine Mind, let us never for a moment doubt that in "not sparing His own Son, but delivering Him up for us all," God made a real sacrifice of all that was dearest to His heart, and that in so doing He meant for ever to assure His people that all other things which they need--inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it--will in due time be forthcoming (Rom 8:32). (6) In return for such a sacrifice on God's part, what can be considered too great on ours? (7) If there could be any doubt as to the meaning of the all-important word "JUSTIFICATION" in this Epistle--whether, as the Church of Rome teaches, and many others affirm, it means "infusing righteousness into the unholy, so as to make them righteous," or, according to Protestant teaching, "absolving, acquitting, or pronouncing righteous the guilty" Rom 8:33 ought to set such doubt entirely at rest. For the apostle's question in this verse is, "Who shall bring a charge against God's elect?" In other words, "Who shall pronounce" or "hold them guilty?" seeing that "God justifies" them: showing beyond all doubt, that to "justify" was intended to express precisely the opposite of "holding guilty"; and consequently (as CALVIN triumphantly argues) that it means "to absolve from the charge of guilt." (8) If there could be any reasonable doubt in what light the death of Christ is to be regarded in this Epistle, Rom 8:34 ought to set that doubt entirely at rest. For there the apostle's question is, Who shall "condemn" God's elect, since "Christ died" for them; showing beyond all doubt (as PHILIPPI justly argues) that it was the expiatory (character of that death which the apostle had in view). (9) What an affecting view of the love of Christ does it give us to learn that His greatest nearness to God and most powerful interest with Him--as "seated on His right hand"--is employed in behalf of His people here below (Rom 8:34)! (10) "The whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian; and, so far as it is evil, is more than a conquered foe" (Rom 8:35-39) [HODGE]. (11) Are we who "have tasted that the Lord is gracious," both "kept by the power of God through faith unto salvation" (1Pet 1:5), and embraced in the arms of Invincible Love? Then surely, while "building ourselves up on our most holy faith," and "praying in the Holy Ghost," only the more should we feel constrained to "keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 1:20-21).