Content of the eighth chapter: The Apostle shows that we must firmly adhere to the Law of Christ, because His Law is one of life and spirit.
The Blessedness of God's Dear Children in Christ There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh hut after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 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: that the righteousness of the law might he fulfilled in us, who walk not after the flesh, hut after the Spirit. For they that are after the flesh do mind the things of the flesh; hut they that are after the Spirit the things of the Spirit. For to he carnally minded is death; hut to he spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can he. So then they that are in the flesh cannot please God.
But ye are not in the flesh, hut in the Spirit, if so he that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ he in you, the body is dead because of sin; but the Spirit is life because of righteousness. 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. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 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 as many as are led by the Spirit of God, they are the sons of God. 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. The Spirit itself beareth witness with our spirit, that we are the children of God: find i{ children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may also he glorified together (8:1-17).
118 Commentary on Romans What the law could not do (God did). (8:3). (In view of salvation by graced where, then, is man's free will (in spiritual things)*? What will those reply who assert that by our natural powers we can awaken in us acts of love for God, so that we love
God above all things? The Apostle says that it was impossible for the Law to condemn (to remove^) sin, since it was weak through the flesh. As I said before it is absolutely impossible for us to fulfill the Law by our own power. It is true, the Natural Law is known to all men and reason advises us to do what seems best. (But it urges us to do*) what is best not according to the will of God, but according to our own thoughts. It really suggests to do what is good in a bad sense; for reason seeks itself and its own benefit, and not that which is God's. That faith alone does by (true) love.
If faith does not enlighten man and love does not make him free, then he is incapable of willing anything that is good. He can do only what is evil (before God), even when he does that which is good (in his own sight).
It has been said that human nature knows and wills what is good in general, but that it errs and does not will what is good in special cases. It is better, however, to say that human nature knows and wills what is good in special cases, but that in general it does not know and will what is good. The reason for this is that it knows only what it regards as good, honorable, useful and not what is good in the sight of God and the neighbor. Therefore it knows and wills the good only as it is connected with man's own interests.
The divine Law therefore demands what we (by nature) cannot do; as St. Augustine says in the sixteenth chapter of his book
Concerning Grace and Free Will: "It is faith alone which by prayer and supplication accomplishes what the Law commands."
In vain some seek to exalt the light of nature and regard it as equal to the light of grace. In reality the light of nature is total darkness and the very opposite of divine grace. Divine grace (working in man) places nothing above God. In all things it sees only
Him, desires only Him, and strives only after Him. Everything else that intervenes between itself and God, if ignores, as though it did not exist. It is directed only toward God. (Corrupt) human nature, however, only seeks, desires and strives after itself.
Whatever intervenes, even God Himself, it ignores as though Commentary on Romans 119 He did not exist. It is directed only toward itself. Such is the froward and wicked heart, of which Psalm 104:4 speaks.
It was weak through tlie flesh (8:3). It was weak, inasmuch as it was not fulfilled (by man). It becomes strong only through the spirit of faith, which alone can do what the Law fails to do. The power of faith confirms and establishes the Law, as we read in 3:31: "We establish the law," (namely, by faith). St. Augustine comments on this statement as follows: "The Law proved itself weak, because it did not accomplish what it commanded. This was not the fault of the Law, but that of the flesh, that is, of men, who, seeking earthly possessions, did not love the righteousness of the Law, but preferred temporal advantages to it." Only the will that is perfected and made obedient by love does or omits things according to God's will. It does not concern itself about anything else, nor does it fear any evil; it only seeks to do God's will. Of this (corrupt) human nature is incapable; only divine grace, granted through faith in Christ by the Holy Spirit (is capable of this).
The expression "the Law was weak" must be understood not so much of the (external) performance as rather of the heart, or the inward motives; for men indeed observed the Law so far as outward obedience is concerned, but inwardly, or in their hearts, they hated it, as we read in Psalm 28:3: "The workers of iniquity . . . speak peace to their neighbors, but mischief is in their hearts." We must therefore first of all learn from the perfectly clear Law our inability (to obey it truly and according to God's will). Then we shall see that Christ is absolutely necessary as the Giver of the Holy
And for sin, condemned sin in the flesh (8:3). That is, on account of the punishment of sin which He bore for us, or through the merit of His (bearing our) sin, which was not in His flesh, but which He took upon Himself, so far as our punishment in the flesh was concerned, (God destroyed the power of sin that was ours). Through His death Christ brought it about that we no longer need fear death. Through His death He secured for us (the grace) that the Holy Spirit is given us, and that the wisdom of the flesh — (trust in works)— is removed from us. It is not our work, but God's gift, that we now hate ourselves — (our carnal wisdom) — and our sinful lusts and follow after love. But that 120 Commentary on Romans the Law was weak through the flesh, was not the fault of the Law, but that of the foolishness and vanity of those who put their trust in it (to save them); for the Law in itself is good.
They that are after the Spirit (do mind) the things of the Spirit (8:5). Those who are born again by God the Holy Spirit to be new creatures, are always mindful of the things of the Spirit, namely, the uncreated (spiritual) blessings, or God Himself. The term "spirit" here must be taken for the inner (spiritual, or new) man, as the contrast between "flesh" and "spirit" shows. So the Apostle says in verse 10: "The Spirit is life because of righteousness." But there is no inward (spiritual) man, unless there is the Holy Spirit. In Galatians 5:19ff. (we have a commentary on this passage in the words): "Now the works of the flesh are . . .
Adultery, fornication, uncleanness, lasciviousness," etc. Again: "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance" (Gal. 5:22, 23). The inner
(spiritual) man is like the good tree which bears good fruit; and the flesh is like the corrupt tree which brings forth evil fruit (Matt.
7:17). It is more fitting to say that the Holy Spirit creates the good tree (in us) than to say that He Himself is the good tree.
The carnal mind is enmity against God. (8:7). (That is the case) because the carnal mind is not of God, but of the Devil.
Ye are not in the flesh, hut in the Spirit (8:9). (That is):
You do not live according to the old man, his wisdom and hatred of God. But you are in the spirit, that is, you live according to the new man, or according to the wisdom of the Holy Spirit and in friendship with God.
If so he that the Spirit of God dwell in you (8:9). That is:
If the Holy Spirit dwells in you, who by His indwelling makes us new creatures. St. Augustine remarks on verse 8: "He is called an enemy of God who does not obey His Law, and this because of the wisdom of his flesh, which seeks after earthly gifts and fears temporal evils." Under "evils" we understand such things as sin, death and the like. He who is spiritually wise does not fear these evils. But he who is wise according to the flesh is dreadfully afraid of death and (the punishment of) sin. Those who have the wisdom of the Spirit delight in God's will and gladly heed it, for they have become like Him. So if they know that it is God's will that JudgCommentary on Romans 121 ment Day should come, which fills all (carnal) men with fear as it manifests the divine wrath, yet they are not afraid of it, but await it with joy, and they desire that it would come soon. Where this (new) mind rules, there is neither sorrow nor fear, but only an eager longing for what (heavenly blessings') we desire and grateful acceptance of what we seek (when it is granted). After the Lord had described the terrors of Judgment Day, he added in Luke 21:28: "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."
He that raised up Christ from the dead shall also quicken your mortal bodies (8:11). In verse 10 the Apostle said: "The body is dead/' Here he speaks of "mortal bodies." St. Augustine remarks on this: "Because in the coming (final) glorification the body will no longer die, but also will be incapable of dying, he does not say that He will quicken your dead bodies, but your mortal bodies, for then (in glory) the bodies will be not merely beyond death, but incapable of death."
If ye through the Spirit do mortify the deeds of the body, ye shall live (8:13). "Through the Spirit," that is, through the love
(for God) in the inner man, (created by the Spirit). The "deeds of the body" are not properly man's evil works, but his sinful lusts, or passions.
As many as are led by the Spirit of God, they are the sons of God (8:14). To be "led by the Spirit of God" means to despise and renounce everything that is not of God, even oneself, and "to reject the pleasures of this world which are impure and covered with filth." It means freely to forsake all (earthly) things and to face and welcome the sufferings of the Christian life. But this is not the work of our corrupt nature, but the work of God the Holy Spirit in us.
Ye have not received the spirit of bondage again to fear (8:15).
The Apostle here contrasts the "spirit of bondage" with the "spirit of sonship." But he speaks of the "Spirit of adoption" to show in what way we become God's children, and to exalt the grace of God.
We are not children of God by nature (as alone in Christ), nor by descent, nor because of our merits (as the Jews boasted), but alone because of our gracious adoption by God as children (in Christ).
The term "bondage" here must be understood of the bondage of 122 Commentary on Romans sin, as we read in John 8:34: "Whosoever committeth sin is the servant of sin." Of the bondage of sin the Law cannot free us.
It can only force us, through the fear of the impending Judgment, to do its demands {outwardly'). Therefore it does not destroy the works (passions) of the flesh, but rather increases them. It intensifies the hatred of the Law and the desire to transgress it.
The Spirit of adoption, whereby we cry, Abba, Father (8:15).
(The Apostle means to say): You have become free from fear and have received the Spirit of adoption by which you trust in God.
This trust he shows very clearly by the words: "Whereby we cry, Abba, Father." This is the cry of a heart which is full of childlike trust and knows not fear. That the cry is not one of the mouth but of the heart, is clear from Galatians 4:6, 7: "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ."
The Spirit itself beareth witness with our spirit, that we are the children of God (8:16). Whoever believes with a firm faith and hope that he is a child of God, is a child of God, for that (to believe) no one can do without the Holy Spirit. This witness of the Spirit is the filial trust of our heart in God. St. Bernard
(of Clahvaux) in the first chapter of his Sermon on the Feast of the Annunciation of the Blessed Mary comments on this verse: "I believe that this witness consists of three things. First, believe that you can have forgiveness of sins only through the gracious favor of God. Secondly, do not call a single work your own, unless He has given it to you. Finally, believe that you cannot earn eternal salvation by any good works; for also this salvation is given to you out of pure grace." This, however, does not quite suffice, but it
— (the witness of the Holy Ghost)— must be regarded as the beginning and, so to speak, as the foundation of faith. This is
His witness: "Your sins are forgiven you!" Thus man — and this is the meaning of the Apostle — is justified solely by faith.
The Believers' Certainty of Salvation by Faith For I reckon that the sufferings of this 'present time are not worthy to he compared with the glory which shall he revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, hut hy
Commentary on Romans 123 reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into, the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but cnirselves 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. 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? But if we hope for that we see not, then do we with patience wait for it. Likewise the Spirit also helpeth our infirmities: for wc know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 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 we know that all things work together for good to them that love God, to them who are the called according to his purpose. 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. 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 (8:18-30).
The sufferings of this time are not worthy to he compared with the glory which shall he revealed in us (8:18). The sufferings are worthy or unworthy, not according to our (natural reckoning). Our judgment is true and right only as we regard them, (the sufferings of this present time), as what they really are, (judged by God's
Word). That, however, is not the way the proud (unbelievers) judge.
The earnest expectation of the creature waiteth for the manifestation of the sons of God (8:19). The Apostle speaks of the creature as if it were alive and capable of feeling and sorrow, because it is forced to serve the wicked despite their misuse (of the creature) and their ingratitude to God; for it exists that through and in it God may be glorified by His saints. That is the final blessing for which it waits.
The Apostle thinks and argues quite differently of these matters than do the philosophers. They view the present state of things so exclusively that they speculate only about the essence and attributes
(of created things). But the Apostle turns our attention from the consideration of the creature in its present condition and directs us to its future state. Speaking of the earnest expectation of the creature, he urges us to explore not what the creature is, but what
124 Commentary on Romans it expects. But oh, how many foolish opinions befog our philosophy!
When shall we become reasonable and perceive that we are wasting precious time by such worthless studies, putting aside things that are of so much greater value. To us the word of Seneca may be applied: "We fail to know what is necessary, because we study unnecessary things: indeed, we do not know what is good for us, because we study merely what injures us."
I therefore admonish you to do away with these studies as soon as you can. It is high time that we devote ourselves to other studies and know Christ, "and him crucified" (I Cor. 2:2). We shall be the best philosophers and best students of nature when we learn of the Apostle to regard nature as one that waits, groans and travails, or as one that abominates what now is and desires what is to be, and is not yet. The Apostle is right when in Colossians
2:8 he warns against (a false*) philosophy: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men."
For the creature was made subject to vanity (8:20). By "creature" most exegetes here understand man, since he is a part of creation.
But it is better to refer "vanity" to man, as Psalm 39:6 says expressly and correctly: "Every man walketh in a vain shew." It is true, if it were not for the old man (the corrupt nature) there would be no vanity; for all that God made was very good (Gen.
1:31). So it is good to this day (inasmuch as it is a creature of God), for the Apostle writes in I Timothy 4:4 "Every creature of God is good"; and in Titus 1:15: "Unto the pure all things are pure." The creature therefore is vain, evil and guilty without its fault, or from without, namely, inasmuch as (sinful) man in his false evaluation, or his (sinful) love, or his wrong enjoyment (of it) regards it more highly than is fitting.
Thus man, who is able to think of God and find enjoyment in Him, so far as his mind or reasoning is concerned, arrogantly believes that he can find peace and enjoyment in the created things.
This is done by every person who is born of Adam and lives without the Holy Spirit. Through him every creature becomes vain against its will as we read in Ecclesiastes 1:2: "Vanity of vanities . . . all is vanity." Thus all things are vanity to (sinful) man, as is here said. All creatures are good in themselves, and those who Commentary on Romans 125 acknowledge God, also acknowledge His creatures not as vanity, but according to truth. They use all things, but do not misuse them, as the Apostle writes in Titus 1:15: "Unto the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure."
The creature itself also shall he delivered (8:21). (What the Apostle here writes) is the same as we read in Matthew 24:35:
"Heaven and earth shall pass away." But this is to be understood not with reference to its existence in general, but with reference to its "bondage of corruption." Let the learned explain this passage as they understand it. I take it to mean not that the creature will cease to exist absolutely, but that it will no longer be subject to vanity, for it will appear in glory. In Psalm 102:26 we read: "As a vesture shalt thou change them, and they will be changed."
As Christ passed through His "passover," that is, as He was changed into the glory of immortality, so all saints are described as such as "pass over," that is, are changed into glory. We read in II Peter
3:13: "We . . . look for a new heaven and a new earth;" and in Isaiah 65:17: "I create new heavens and a new earth: and the former shall not be remembered, nor come into mind."
From the hondage of corruption into the glorious liberty of children of God (8:21). Here the Apostle contrasts the creature's
"bondage of corruption" with it's "glorious liberty,"; for now the creature serves, to its own harm, the wicked, for it is subject to their abuse. But then, delivered from corruption, it will serve the children of God in glory.
The whole creation groaneth and travaileth in fain together until now (8:22). It "travaileth," that is, it strives anxiously after the end of its corruption, in order to be bom into glory. As a woman in travail has sorrow, but forgets her anguish after she is delivered of the child, (so also the whole creation). Note from this how great a supplication rises to God perpetually for the righteous against the unrighteous; for the whole creation prays for its own deliverance and that of the godly, while at the same time it cries out against the ungodly. With it also we (believers') pray and cry out, ond with us the Holy Spirit.
And not only they, but we ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves,
126 Commentary on Romans waiting for the adoption, to wit, the redemption of the hody (8:23).
Those who have the spirit of fear do not understand this. They rather are horrified by it and wish that it would never take place.
Thus the Apostle in this passage declares two things. First, the creature will be delivered from its (present) vanity afteT the wicked are condemned and removed, and the old man is destroyed. This deliverance takes place from day to day in (God's) saints. Secondly, then the creature will no longer be subject to vanity and corruption.
Hope that is seen is not hope (8:24). Theologically, this must be understood in its literal meaning, for it (hope) denotes an expectation that is most intense. Hope which grows out of the ardent longing for that which is greatly desired, makes love ever greater by the very distance that separates it. Through such high-tensioned hope there is created, so to speak, a unity between the one who hopes and that which he hopes for; as St. Augustine says: "The soul is at home much more where its object of love is, than in the body which it animates.
Likewise the Spirit also helpeth our infirmities (8:26). Even the pious person cannot by his own strength desire the glory of heaven as ardently (as he would). Therefore the Holy Spirit intercedes for us with ineffable groanings of which we ourselves are incapable. Even when we pray for eternal glory, in particular, that it may come to us soon, or that it may come to us in a special way, we do not know what we pray for, for it might turn out for our harm if it would be given to us speedily or in this or that way.
This is even much more the case when we pray for earthly blessings.
The Spirit itself maketh intercession for us with groanings which cannot he uttered (8:26). These are prayers which no man can describe by words, and which no one can understand except God alone. The groanings are so great that only God can righdy regard and appreciate them: as we read in Psalm 38:9: "All my desire is before thee; and my groaning is not hid from thee." It is not an evil sign, but indeed the very best, if upon our petitions the very opposite happens to us. Conversely, it is not a good sign if everything is granted to us for which we pray.
The reason for this is the following: God's counsel and will tower high above our own counsel and will, as we read in Isaiah 55:8, 9:
"My thoughts are not your thoughts, neither are your ways my ways, Commentary on Romans 127 saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Hence, when we ask anything of God and He begins to hear us, He so often goes counter to our petitions that we imagine
He is more angry with us now than before we prayed, and that He intends not to grant us our requests at all. All this God does, because it is His way first to destroy and annihilate what is in us —
(our own wisdom cmd will) — before He gives us His gifts; for so we read in I Samuel 2:6: "The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up." Through this most gracious counsel He makes us fit for His gifts and works. Only then are we qualified for His works and counsels when our own plans have been demolished and our own works are destroyed and we have become purely passive in our relation to Him.
The proud (unbelievers*) desire to be like God. They want to place their thoughts not under God, but next to His, just as though they were perfect (as God is). But that is much less possible than for the clay to tell the potter into what shape he should form it. So we read in Isaiah 64:8: "O Lord, Thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand." But those who have the Holy Spirit do not despair but have
7 opposite of what they asked forfaith when they see that the very happens to them. The work of God must remain hidden in any other form than that which contradicts our thinking and understanding. Thus God permitted St. Augustine to fall deeper and deeper into error, despite the prayers of his mother, in order to grant her much more in the end than she had asked. This He does with all His saints.
We know that all things work togetJier for good to them that love God, to them who are the called according to his purpose (8:28).
The Greek text has the singular "works together" (sunergei), which is more fitting, since the reference is to the Holy Ghost; for this is the (Apostle's) meaning: We must not be surprised that the Holy Spirit intercedes for us, since He works together with God's saints in all they do. That is the true exposition of the statement: "He maketh intercession for the saints." In this
(intercession) He works together with us, as He works together with us in all other things. (Luther here follows the Greek reading:
128 Commentary on Romans Panta sunergei ho Theos: in all things God works together with us for good.') The Apostle here says without any qualification: is only this"Who are the called according to his purpose." There one purpose, namely, the purpose of God, which those recognize who recognize God. There is no other purpose (in God), nor is there carried out any other purpose than the one divine purpose (of salvation).
This passage is the foundation on which rests everything that the Apostle says to the end of the chapter; for he means to show that to the elect who are loved of God and who love God, the Holy Spirit makes all things work for good even though they are evil (in themselves , e.g., sickness, persecution, etc.) He here takes up the doctrine of predestination or election. This doctrine is not so incomprehensible as many think, but it is rather full of sweet comfort for the elect and for all who have the Holy Spirit. But it is most bitter and hard for (those who adhere to) the wisdom of the flesh. There is no other reason why the many tribulations and evils cannot separate the saints from the love of God than that they are the called "according to His purpose."
Hence God makes all things work together for good to them, and to them only. If there would not be this divine purpose, but our salvation would rest upon our will or work, it would be based upon chance. How easily in that case could one single evil hinder or destroy it! But when the Apostle says: "Who shall lay anything to the charge of God's elect?" "Who is he that condemneth?"
"Who shall separate us from the love of Christ?" (8:33, 34, 35), he shows that the elect are not saved by chance, but by God's purpose and will. Indeed for this reason, God allows the elect to encounter so many evil things as are here named, namely, to point out that they are saved not by their merit, but by His election, His unchangeable and firm purpose (of salvation in Christ). They are saved despite their many rapacious and fierce foes and the vain efforts (to lead them into perdition).
What then is there to our own righteousness? to our good works? to the freedom of the will? to chance in the things that occur? That (denial of all these things) is what we must preach, (as does the Apostle), for that means to preach rightly. That means to destroy the wisdom of the flesh. So far the Apostle has destroyed merely
Commentary on Romans 129 the hands, feet, and tongue of the wisdom of the flesh; now he wipes it out utterly. Now he makes us see that it amounts to nothing, and that our salvation altogether lies in His hands. God absolutely recognizes no chance; it is only men who speak of chance. Not a single leaf falls from the tree without the will of the Father. All things are essentially in His hands, and so are also our times.
There are yet three thoughts that should be considered in connection with the subject (of divine predestination*). First, there are the proofs of God's unchangeable election, gathered from the words or Scripture and His {divine) works. The Apostle says:
"Who are the called according to his purpose." "Purpose" here stands for God's predestination, or His free election, or His (eternal) counsel (regarding the salvation of individual persons). Later, in chapter 9, the Apostle illustrates God's eternal election by referring to Isaac and Ishmael, Jacob and Esau (v. 8f.). As he clearly shows, the difference between these men rests solely upon divine predestination. Lastly, for God's eternal election the Apostle quotes two passages: "I will have mercy on whom I will have mercy" (9:15); and: "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth" (9:18). Similar passages are found elsewhere in Chapters 9 and 10.
There are passages treating of God's eternal election also in other books of Scripture. Thus we read in John 13:18: "I speak not of you all: I know whom I have chosen"; and in John 10:27-29:
"My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand"; and in II Timothy 2:19:
"The foundation of God standeth sure, having this seal, the Lord knoweth them that are his."
A further proof for God's eternal purpose of election we find in His works. First, in the works which God did to Ishmael and Esau, Pharaoh and the Egyptians, as they are reported in this chapter and the following. Again, in the divine acts by which He gives over His saints to so many evil and rapacious enemies and yet does not permit them to lose their salvation. This clearly
130 Commentary on Romans proves that His election stands firm and so cannot be hindered by any creature. Then also this act of God proves the divine election that He permits many to commit great sins and yet they are brought to repentance and are saved (David: 11 Samuel 12:13). while others who in the beginning lead a pious life and do many good works are not saved (Saul: 1 Samuel 13:13). Compare for this also Judas and the thief on the cross (Matt. 26:14; Luke 23:41).
The second thought (that we should consider in connection with God's eternal election) is that all objections to predestination proceed from the wisdom of the flesh (human reason). Hence, whoever does not deny himself and does not learn to keep his thoughts in subjection to the divine will, never will find an answer to his questions. And that rightly so, for the foolish wisdom of the flesh exalts itself above God and judges His will, just as though this were of little importance. It should rather let itself be judged by God. For this reason the Apostle refutes all objections with two brief statements. First, he checks our arrogance by asking: "O man, who art thou that thou repliest against God?"
(Rom. 9:20) Then he defends the divine election by asking: "Hath not the potter power over the clay?" (v. 21) The first and most flimsy objection against divine election is this, that man has been given a free will by which he can earn for himself either merit or demerit. To this I reply: Man's free will without divine grace has not the least ability to secure righteousness, but is totally corrupt.
The second objection is this: 'Who will have all men to be saved" (I Tim. 2:4); that is, God gave His Son into death for us, as He has created us for life eternal. Again: All things exist on account of man; but he himself exists for God's sake to enjoy
God. But these and other objections are just as vain as is the first; for all these statements are realized properly in the elect, as the Apostle writes in II Timothy 2:10: "I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory."
A third objection reads: Where there is no sin, there God does not condemn. But whoever is a sinner of necessity is condemned unjustly. To this I reply: We all are sinners of necessity
Commentary on Romans 131 and so under condemnation, but no one is a sinner by coercion, or against bis will.
A fourth objection is tbis: God hardens the will of man so that he desires to transgress the divine Law all the more. Hence,
God is the cause why men sin and are condemned. This is the strongest and most weighty objection. But the Apostle meets it by saying that so it is God's will, and that if God so wills He does not act unjustly, for all things belong to Him as the clay belongs to the potter. He thus establishes His law in order that the elect may obey it, but the reprobates may be caught in it, and so He may show both His wrath and His mercy. Here indeed the wisdom of the flesh objects saying: "It is cruel and regrettable that God seeks His glorification in my misery." Ah, it is the voice of the flesh that says: "My, my!" Strike out this "my, my" and say instead: "Glory be to Thee, O Lord!" Then you will be saved. The wisdom of the flesh seeks its own glory and is more afraid of suffering than of desecrating God. Hence it follows its own will rather than the divine will. We must think differently of God than we do of men; for He owes us nothing. That is what the Apostle teaches at the close of the eleventh chapter: "Who hath first given to him, and it shall be recompensed unto him again?"
The third thought (that we could consider in connection with God's eternal election) is that this doctrine is indeed most bitter to the wisdom of the flesh, which revolts against it and even becomes guilty of blasphemy on this point. But it is fully defeated when we learn to know that our salvation rests in no wise upon ourselves and our conduct, but is founded solely upon what is outside us, namely, on God's election. Those who have the wisdom of the Spirit become ineffably happy through the doctrine, as the Apostle himself illustrates this. To them, (His elect), Christ says:
"Fear not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke 12:32). So also God says in Isaiah
35:4: "Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you." Everywhere in Scripture those are praised and encouraged who listen to God's Word with trembling. As they despair of themselves, the Word of God per132 Commentary on Romans forms its work in them. If we anxiously tremble at God's Word and are terrified by it, this is indeed a good sign.
If one fears that he is not elected or is otherwise troubled about his election, he should be thankful that he has such fear; for then he should surely know that God cannot lie when in Psalm 51:17
He says: 'The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." Thus he should cheerfully cast himself on the faithfulness of God who gives this promise, and turn away from the foreknowledge of the threatening
God. Then he will be saved as one that is elected. It is not the characteristic of reprobates to tremble at the secret counsel of God; but that is the characteristic of the elect. The reprobates despise it, or at least pay no attention to it, or else they declare in the arrogance of their despair: "Well, if I am damned, all right, then
With reference to the elect we might distinguish between three classes. First, there are those who are satisfied with Gods will, as it is, and do not murmur against God, but rather believe that they are elected. They do not want to be damned. Secondly, there are those who submit to God's will and are satisfied with it in their hearts. At least they desire to be satisfied, if God does not wish to save, but reject them. Thirdly, there are those who really are ready to be condemned if God should will this. These are cleansed most of all of their own will and carnal wisdom. And these experience the truth of Canticles 8:6: "Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death." Such love is always joined with cross and tribulation, for without it the soul becomes lax, and does not seek after God, nor thirst after God, who is the Fountain of Life.
For whom he did foreknow, he did also 'predestinate to he conformed to the image of his Son, that he might he the firstborn among many brethren (8:29). (Christ is) the Head, the Firstborn, the Archetype, and the Image of all things according to His human nature; for according to His divine nature He is the Only-begotten and as such has no brethren. The word "many" here has great emphasis. It must not be taken in the sense as though Christ were the Firstborn, not of all but only of many. He is the Firstborn among brethren who indeed are very numerous. Just so the word
Commentary on Romans 133 is used in Romans 5:15: "If through the offence of one many be dead/'
Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified (8:30). The climax at which the Apostle here arrives
("them he also glorified"^) refers to those whom God "did predestinate to be conformed to the image of his Son" (v. 29).
The Believer's Triumphant Faith What shall we then say to these things? If God he for us, who can he against us? He that spared not his own Son, hut delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justipeth. 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 shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded 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 creature, shall he able to separate us from the love of God, which is in Christ ]esus our
If God he for us, who can he against ws? (8:31) If God be for us, who is the Judge of all and whose omnipotence calls into being all things, no one can be against us, since everything that He has created must be subject to the Creator. So also the converse is true! If God be against us no one can be for us.
Who shall separate us from the lave of Christ? (8:35) Faber Who can accuse us whom God has predestinated? Absolutely no one! For it is God who justifies us, that is, who declares us to be righteous and so intercedes for us. So also no one can condemn us, for Christ is our Mediator and Bishop who died for us, yea rather, that is risen again, and so was not swallowed up by death, but rather swallowed up death. He is in glory now at the right hand of God, and He as our High Priest makes intercession for us.
Who shall lay anything to the charge of God's elect? (8:33) Stapulensis wanted this to be understood of the active love of 134 Commentary on Romans
Christ, and not at all of His passive love, (that is, of the love which Christ has for us, and not of the love which we have for Christ).
But St. Augustine in the seventeenth chapter of his book Concerning Grace and Free Will writes in opposition to this interpretation:
"This love, that is, this will, glowing red-hot with love for God, the Apostle glorifies when he says: 'Who shall separate us from the love of Christ?' " Both interpretations are acceptable, for if our love (for Christ) is invincible, it is so because of the love of God Qor and in us) and not because of our own strength. It is God who loves us
Qirst) and then He imparts love to us.
In all these things we are more than conquerors through him that loved us (8:37). It is Christ's love that makes us triumphant through our love to Him. We did not love Him first, but He first loved us, and He still loves us first. It is not because we love, that He loves; but He loves, therefore we love, as we learn from I am persuaded, that neither death, nor life . . . shall he able to separate us from the lave of God (8:38, 39). The Apostle here speaks for himself and all the elect. Concerning himself he was sure that he was a "chosen vessel" (Acts 9:15) by a special revelation. Regarding the elect we also are sure (through faith in Christ
Jesus, as Luther shows in his exposition of verses 31 and 34).