Exposition on select Bible verses: Romans 8:31-39
[Romans 8] 31 What then shall we say to these things? If God is for us, who is against us? 32 He that even spared not His own Son, but delivered Him up for us all, how shall He not also with Him freely give us all things? 33 Who shall lay anything to the charge of God’s elect? [It is] God that justifieth: who is he that condemneth? 34 Christ Jesus [God’s own Son] is the one that died,—yea rather, that was raised from the dead, who is at the right hand of God, who is also making intercession for us! 35 Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 36 Even as it is written,On account of thee we are killed all day long:We were reckoned 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 things present, nor things to come, nor powers, 39 nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Concerning this great passage, Bengel says, “We can no farther go, think, wish.” Olshausen emphasizes “the profound and colossal character of the thought”; and Brown says: “This whole passage, to verse 34 and even to the end of the chapter, strikes all thoughtful interpreters and readers as transcending almost everything in language.”
Paul here arrives at the mountain-height of Christian position! And that, so to speak, by way of experience. He does, indeed, in the word “us” bring all the saints with him. There was first our state of awful guilt—and Christ’s work for us, and justification thereby. Then came the knowledge of indwelling sin, and the Spirit’s work within us, and deliverance from sin’s power thereby. Now he has arrived upon the immovable mountain-top of Divine sovereign election, and he sees God Himself for us! Not at all meaning, here, God merely on our side in our struggles, but God’s uncaused unalterable attitude with respect to those in Christ. God is for them: nothing in time or in eternity to come has anything whatever to do with matters here. Our weak hearts, prone to legality and unbelief, with great difficulty receive these mighty words: God is for us. Place the emphasis here where God places it—on this great word “for.” God is for His elect. They have failed, but He is for them. They are ignorant, but He is for them. They have not yet brought forth much fruit, but He is for them. If our hearts once surrender to the stupendous fact that there are those whom God will eternally be for, that there is an electing act and attitude of God, in which He eternally commits Himself to His elect,—without conditions, without requirements; whose lives do not at all affect the fact that God is for them—then we shall be ready to magnify the God of all grace!
Verse 31: What then shall we say to these things? By “these things” Paul evidently indicates not only the whole process of our salvation by Christ, from Chapter Three onward, with that great deliverance by the help of the Holy Spirit set forth in this Eighth Chapter; but he also points most directly to what He has been telling us of the purpose of God: “Whom He foreknew, foreordained, called, justified, glorified!” Now it is a sad fact that many dear saints have said many poor, even lamentable things, to these things of Divine sovereign foreknowledge and election. Some, indeed, will not hear “these things,” as Paul sets them forth. Let us not be of this company! What shall we say to these things? To doubt them is to deny them: for God asserts them—from foreknowledge to glorification. To question whether they apply to us is to question—not election, but the words “whosoever will,” of the gospel invitation. You can let God be absolutely sovereign in election, and yet, if you find the door opened by this sovereign God, and “whosoever will” written over it by that same sovereign God, by all means enter! Set your seal to this, that God is true, by receiving His witness (John 3:33). Do not allow any “system of theology” to disturb you for one moment! What will you say to these things? Say, with Paul: God is for me: He spared not His own Son—for me! This question, What shall we say to these things? is a testing word, as well, as a triumphant word.
Concerning “these things,” if we simply rejoice, with Paul, saying, “God is for me, who is against me?” it is well! But if we cannot rejoice in Divine, sovereign foreknowledge, foreordination, and calling, this also is the fruit of subtle unbelief and self-righteousness. “I know,” said Spurgeon, “that God chose me before I was born’ for He never would have chosen me afterwards!” Let us not be of the Little-faiths, or of the Faint-hearts; but let Mr. Greatheart himself, even Paul, set forth the case: If God be for us, who is against us? This “if” does not imply doubt, but amounts to since. We are expected to have heard understood, and believed all the previous marvels of our salvation written in this epistle. The conclusion is: GOD IS FOR US. The Creator of the universe, the Upholder of all things, the Redeemer God Himself, for us!
Therefore the challenge: who is against us? Paul knew as none have ever known, the power and malignity of Satan and his hosts, the persecuting energy of the haters of the gospel, the relentless watchfulness of the Roman Empire— that had flung justice to the winds, and crucified Paul’s Lord, and ever stood ready, upon occasion, to seize him. Yet he challenges all! It is not a question of logic, as the King James puts it: “Who can be against us?” But it is a direct challenge in the lists: to all and any in the whole possible universe: literally. If God for us—who against us?
Verse 32: He that even spared not His own Son, but delivered Him up for us all—This is the God who is for us; and this is the proof! Spared not—what that word shows! Of the infinite price of redemption! of the measureless unconquerable love of God that would not be stopped at such frightful cost! “His own Son”; His only Son; His well-beloved Son,—from all eternity! And for us! Ah, how wretched we are, even in our own sight! guilty, undone, defiled, powerless, worthless,—for us all! Verily, “the most miserable of sheep!” (Zech. 11:7).
Then, delivered Him up—We remember immediately the same word in Chapter 4:25: “delivered up for our trespasses.” Yea, we know for why: but unto what? gainsaying, mocking, spitting, scourging, crucifying—by men; and to the awful cup of wrath for our sin at God’s hand—infinitely more appalling that any creature stroke! Yet God spared not—His own Son, but delivered Him up!
For us all—Here the saints are spoken of. (Paul never uses “us” of any others!) And who are the saints? Sinners who have heard God’s good news concerning His Son, and have simply believed! Only faith can walk here! Unbelief, coming to the fearful gulf between the infinitely holy God and the awful guilt of the sinner, shrinks back; while faith, seeing Christ crucified, cries, God is for me! and passes gladly over the bridge God made—who spared not His own Son!
How shall He not also with Him freely give us all things?—The great gift, the unspeakable gift, being made, all must follow! “How shall He not, with Him?” If you buy a costly watch at the jeweller’s, he sends it to you in a lovely case which he gives you freely—with your purchase. It is as in Chapter Five, with the “much mores.” God has not spared His Son: what are all else to Him? God has opened to us His heart, He has spared not,—giving us His best, His all—even Christ. Now, with Him, all things come! God cannot but do this. Shall He give us His dear Son, and then hold back at trifles? For “all things” of this created universe,—yea, even all gifts or blessings God may give us, here or hereafter, are but nothing, compared with Christ!
“All things”: It will greatly please God for us boldly to beg Him for this or that, saying: Thou didst not spare Thy Son, but gavest Him for me. Now I need a thing from Thee; and I ask it as one to whom Thou gavest Christ! “How shall He not?” not, “How shall He?’—as doubt would put it! Let “all things” be all things indeed to thee,—only seeking wisdom in asking. This verse is a great feeder of faith!
Verse 33: Who shall lay anything to the charge of God’s elect? Note (1) It is God’s elect whom this passage concerns. (2) God’s elect not only believe, but are confident! For there can be no charge laid against them. (3) They boldly challenge any and every foe, concerning any possible charge against them before God! It is not that those triumphing are without fault in themselves—they know that! But God is for them! They are His “elect,” and we know from the next chapter that the purpose of God according to election is not of works”: but on the contrary, “of Him that calleth” (Romans 9:11). As absolutely as righteousness is “not of works,” so neither is election! Both have God Himself as the only Source! So, “the purpose of God according to election stands!”
It is God that justifieth: who is he that condemneth?—Here the emphasis is upon God. He is the Judge; and He has declared His elect,—those “of faith in Jesus,” righteous. Now will any condemn? Shall any stand before God’s High Court and condemn whom He has justified? Never! Satan may accuse us in our consciences; but the day of our condemnation was past forever—when Christ our Substitute “bore our sins in His own body on the tree!” When it is announced as toward all possible foes: “It is God that justifies,” we feel in our hearts God taking our part!
Verse 34: Christ Jesus [God’s own Son] is the one that died,—yea, rather, that was raised from the dead, who is at the right hand of God, who is also making intercession for us!
Some would render the answer to the question of verse 33, “Who shall lay anything to the charge,” etc., entirely in the question form: “Shall God that justifieth? Shall Christ that died?” We have not yielded to rendering it thus; for this question-form does not fit the bold challenge here: for this whole passage is governed by the great word: Who shall lay anything to the charge of God’s elect? And further, verse 35, Who shall separate us from the love of Christ? God then, is seen “for us,” as justifying; His own Son Christ Jesus as dying and as interceding for us. All of which commits God to us irreversibly! The Yea, rather, that was raised from the dead, follows the exact order of the development of the truth of Christ’s work in this epistle: set forth as a mercy-seat through faith in His blood in Chapter Three; God seen raising Him who was delivered on account of our trespasses in Chapter Four. There is no crucifix, no Romanism, here; no dead Christ, but One raised.
Nay, more, Christ Jesus is at the right hand of God,—We have here the first of seven historical statements in the Epistles that He is there, and not merely there in the place of honor and power, but occupied (as ever) for our benefit: who also is making intercession for us. In verse 8:22, the indwelling Spirit is making intercession for the saints; in verse 31, God is for us; in verse 34, Christ Jesus is making intercession for us. What a wonderful salvation this is, in which all three persons of the Trinity are constantly occupied in our behalf!
Verse 35: When Paul says. Who shall separate us from Christ’s love? and then begins to enumerate things, it is plain that in the word “Who” he has in mind the great enemy who opposes “things” to God’s saints! Satan is “prince of this world,” and “god of this age”: this the apostle always has before him: “that no advantage may be gained over us by Satan; for we are not ignorant of his devices.” So he says: Who shall separate us? shall tribulation? Thirty-seven times this word rendered “tribulation” (thlipsis) and its verb are used to denote those direct troubles that afflict the saints,—because of the gospel! Satan has sought,—and, oh, how desperately,—but has never succeeded in separating one saint from Christ’s love by tribulations! (See this word in Matt. 13:21; I Thess. 1:6; 3:3; John 16:33.) And God sees to it that the path of the Christian is a narrow, “straitened one! (Matthew 7:14 has the same word—“narrow.” See also II Cor. 4:8; 7:5)
And now the next word—distress. This word (stenochoria) is rightly translated “anguish” in Chapter 2:9; for there it evidently means a fixed place in which “every soul of man that doeth evil” is held while Divine judgment is visited. The word means a narrow, cramped place, where one is “in straits.” For the lost this is unendurable; for the saved, it only affords room for God’s help, when naught else can avail. So, distresses—how terrible soever—cannot separate from Christ’s love. (See the note on the Russian women in Chapter Five.) Remember Christ, the Lord of glory, had not a place to lay His head: He knows what distresses are!
Or persecution—(diōgmos). This is a word used ten times in the New Testament, and always in reference to the gospel. It’s verb means, “to make to run,” or “to run swiftly to catch” those pursued; so, to persecute. No saint thus persecuted has yet been forsaken by Christ,—nor ever will be! “If they persecuted Me, they will also persecute you.” Christ never forsakes, but has the sweetest fellowship with those persecuted by the world,—directed (under God’s permissive decree only!) by Satan. Christ is always saying, “Be of good cheer!” (Acts 23:11.)
Famine—comes next. And you would think that the Lord of all would ever provide liberally for His saints. Not always! The “present distress” is on. Christ the Heir was cast out of Israel’s vineyard and slain! The Head of the new Body has indeed been glorified. But why should not the members of His Body know by experience what the Head passed through and thus find fellowship with the Head? Thus they come to have one heart with Him! “Famine?” Yes. But not to separate us from Christ’s love! “I know how to be in want,” says Paul. Twelve times is “famine” (limos) mentioned in the New Testament: though only twice (here in Rom. 8:35; II Cor. 11:27—this last concerning an apostle!) does it directly touch the saints. In Acts 11:28, indeed they get relief (though by other saints, not by government agency!). Yea; you may be hungry in this Christ-rejecting world, ‘and yet be beloved of your Lord. “The meek shall inherit the earth”—but not yet! Not till He comes back!
“All here is stained with blood!—
Thy blood, O glorious Christ!
And man and Satan do today
Whate’er they list!”
(Yet do not forget that, amidst it all, God lives! The God of Elijah still looks after His own!)
Or nakedness—In I Corinthians 4:11, Paul says, “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place.” (Read the whole passage.) How ashamed we feel, who are not as devoted to our Lord as was Paul, to hear him speak thus! This whole part of Romans Eight shows us as partakers with a Christ the world cast out.
Or peril—Eight times in one verse, II Corinthians 11:26, does Paul use this word. Read that verse, remembering the same word in I Corinthians 15:30: “We stand in jeopardy [peril] every hour.” In Paul’s bringing you this gospel, Jewish hatred, Roman jealousy, pagan blindness (Acts 14:8-20) and false brethren (Acts 15) beset him round,—striving that “the truth of the gospel” might come unto us! God grant we cherish it! Many have suffered, that we might have these wondrous truths!
Or sword—The first use of this word (machaira) is connected with our Lord Himself: Matthew 26:47: “A great multitude with swords and staves” to take Him; while Acts 12:2 (“Herod . . . killed James the brother of John with the sword”), and Hebrews 11:37 (“They were slain with the sword”), give only examples of the attitude of this world toward Christ and His saints. The world hates the saints; though sometimes those making most hideous use of the sword have worn “the sign of the cross.” That was the world’s religion; and, like Cain, it killed God’s people. But, even in the hour of death most terrible, Christ was there: they were not separated from His love!
Verse 36:
Even as it is written,
On account of Thee we are killed all the day long:
We were reckoned as sheep for the slaughter.
Here, then, is the description of God’s saints: “killed perpetually,” and “sheep for slaughter.” We know that this quotation is taken from a Psalm (44:22) which describes that terrible hunting down by the Antichrist of the godly remnant of Israel in the days of the Great Tribulation. But today—all the day [of grace] long, this is the real state of real saints: killed, and slaughter-sheep! To the student of God’s Word, the many years of outward peace—from persecution, horrors, and death,—that have come to us is the unusual, the astonishing thing. Look at the “deaths oft” of the early Church, the martyrs; and again when truth burst out afresh at the Reformation! (See footnote p. 475)
But now again! look at Russia, look at Germany, look all around! Ruthless hatred of God’s saints is breaking out everywhere, as of old! (Romans Verse by Verse was published in 1938)
Now, we ought not to view such things with alarm, but, on the contrary, to remember that Christ has not yet set up His kingdom, nor will till His second coming! Satan is the prince of this world, and shall yet be exhibited as the “god of this age”—see Revelation Thirteen. For,
“The whole earth wondered after the Wild Beast [Satan’s man, the Antichrist]; and they worshipped the dragon [Satan] . . . and there was given to him authority over every tribe and people and tongue and nation. And all that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain.”
Let the saints rouse quickly from these false dreams of “peace.” The saints are sheep for slaughter! Name yourself among them, and cease contending for your “rights” in a world that has cast out Christ! Persecution is shaping itself up again throughout Christendom—yea, even in the United States. Intolerance unto death for any who will not bow to a totalitarian state is ready, as in the days of the Roman emperors (who demanded worship) to assert itself,—is asserting itself, throughout the world. This “totalitarian” movement is setting the stage for Antichrist more rapidly than you dream! Therefore get ready. Put up over your mirror the motto: “I am Christ’s: a sheep for slaughter.”
Verse 37: Nay, in all these things we are more than conquerors through Him that loved us!
What a wonderful book this Word of God is! “Sheep for slaughter” naming themselves more than conquerors!
Now note three things in this verse: (1) We are conquerors in all this terrible situation, in all these things. (2) We are more than conquerors. (3) It is altogether through Him that loved us, and not through human energy of any kind, that we are more than conquerors.
Now, what is it to be “more than conquerors?” (a) It is to come off conqueror in every difficulty, (b) It is to know that Divine, and therefore infinite, power has been engaged for us in the conflict, (c) It is the absolute confidence that this infinite and therefore limitless Divine help is granted to us against any possible future emergency, (d) It is to “divide the spoil” over any foe, after victory! (Isa. 53:12.)
Him that loved us—Note first the past tense. That preaching which always emphasizes the present love of God or Christ for the soul, as the great persuading power over the human heart, falls sadly short. When our Lord described God’s love for the world, it was,
“God so loved that He gave His Son.”
Again,
“Herein is love, that God loved us, and sent His Son.”
Again, when Paul describes Christ’s love for His own it is by pointing to His sacrifice. Here (in Rom. 8:37) the cross is indicated, as in verse 32 of our chapter:
“He that spared not His own Son.”
Further, when Christ’s love for the Church is described, it is again the past tense—
“Christ loved the Church and gave Himself up for it” (Eph. 5:25).
And,
“The Son of God loved me and gave Himself for me” (Gal. 2:20).
It is this past tense gospel the devil hates,—for
“the Word of the Cross is the power of God.”
Let a preacher be continually saying, “God loves you, Christ loves you,” and he and his congregation will by and by be losing sight both of their sinnerhood and of the substitutionary atonement of the cross, where the love of God and of Christ was once for all and supremely set forth,—and in righteous display!
Now whether God or Christ is indicated in Him that loved us in this verse, what we have said holds true.
Frankly we personally feel that the rendering “the love of God” in verse 35, is correct. And this because it is the love of God that is emphasized throughout this passage, from verse 31 to the end. For note, it is God that is for us, God spared not His Son; God justifieth. And it is Christ Jesus whom He had “not spared,” that died, that was raised, who is at the right hand of God, and who intercedes. From such love of God (as good authorities read in verse 35), no difficulties can separate us.
We know, however, that verse 39 definitely declares that it is
“the love of God which is in Christ Jesus”
from which nothing can separate us.
Therefore, we are also quite strongly drawn to read “the love of Christ” in verse 35, because (1) Christ’s work for us has just been described in the immediately preceding verse; and also (2) because of the glorious historical fact that the martyrs were directly conscious, in the midst of the flames and when they were thrown to the beasts, of the presence and love of Christ, their Redeemer, Lord and Head.
But, however we read, both are correct!
Verse 38: For I am persuaded—Before we quote the last two verses of this triumphant paean, let us lay to heart this word persuaded, for it is the key to Paul’s triumph as he goes shouting up these mountain heights of Christian faith. “Persuaded” is a heart word. The difference between knowing a truth and being heart-persuaded of it, Paul brings out in Chapter 14:14: “I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself.” (See that passage.) Many people know, for example, that in this dispensation all distinctions of meats have been removed; yet their consciences are not relieved. Weakness and fear still trouble them—about meats and days and many things. To know a Bible truth, you have only to read it: to be “persuaded of it in the Lord Jesus” involves the fact, first, that the truth in question touches your own personal safety before God; and, second, that your heart has so been enlightened by the Holy Spirit, and your will so won over—persuaded”—that confidence, heart-satisfied persuasion, results.
Now Paul says in Romans 8:38: I am persuaded—Dear saints, had not Paul passed through all these terrible things of verse 35, tribulation, anguish, persecution,—all? Look at the scars on his body! Assurance? He had it: “In the sight of God speak we in Christ” (II Cor. 12:19); “Seeing that ye seek a proof of Christ that speaketh in me” (II Cor. 13:3). Confidence? Hearken to his last epistle: “The Lord will deliver me from every evil work, and will save me unto His heavenly kingdom: to whom be the glory unto the ages of the ages” (II Tim. 4:18). “Persuaded?” His mind, his conscience, his heart, his whole being, were sublimely committed to what he is about to say. The days of doubt and uncertainty were forever passed for him!
Verses 38, 39: For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
How we do misquote this verse, putting it according to natural thought, “neither life nor death.” But God says, neither death nor life. To the instructed believer, the fear of death is gone (see Hebrews 2:14, 15). Christ partook of it:
“That through death He might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage.”
But life! Ah, life is so much more difficult than death!—life with its burdens, its bitternesses, its disappointments, its uncertainties; often with its physical miseries,—as Job said, “My soul chooseth strangling and death rather than these my bones.” But just as death cannot separate us from this unchangeable love of God in Christ, neither can any circumstances of life do it!
Nor angels—Whether we speak of the elect angels—the angels of God’s power, in the presence of whom the saints have felt overwhelmed by their utter unworthiness (as Daniel, Dan 10:8-17); or whether it be the malignant angels, who chose Satan’s captaincy, and are a unity with him in evil;—no angels can separate us from that love of God which is fixed forever in Christ.
Nor principalities—Here we touch a mysterious word. We know from Ephesians 1:21 that there is an ordered realm of unseen authorities whether of good or of evil (Eph. 2:2; 6:12). But with none of them have we anything to do, for whatever they are, they cannot separate us from God’s love in Christ.
Nor things present nor things to come—In Job’s case, Satan dealt in “things present”—and they were as bad as hellish enmity could make them. But they did not separate from God’s love, for look at “the end of the Lord,” with Job. In the cases of David and Elijah, Satan dealt in “futures”: David said, “I shall now one day perish by the hand of Saul.” Yet shortly he sat on the throne! And Jezebel threatened, “I will make thy life as the life of one of them [the slain prophets] by tomorrow about this time.” When Elijah saw that, (alas, these “thats” of the devil!) “he arose, and went for his life.” Yet God took him up by a chariot of fire into heaven!
Nor powers—The word translated “powers” here is dunamis, energy: and has reference evidently to those uncanny and horrible workings of Satan and his host seen in spiritism, theosophy, and all kinds of magic. Indeed, this very word is used in Acts 8:10 concerning Simon the Magician: “They said, This man is that power (dunamis) of God which is called Great.” All kinds of bewitchment, sorcery, necromancy, “evil eye,” and “mystic spells” cast upon people are included. Now I know that sorcery, the “evil eye,” “spells,” are potent over the unsaved. But, it is a sad fact that many dear saints are troubled by these things. They are afraid—of Friday the thirteenth, of passing under a ladder, of seeing a black cat, of breaking a mirror! Now this simply leaves God out! Who rules in earth’s affairs, Satan or God?
People say to me, “Do you believe there is anything in spiritism?” I say, "I certainly do—the devil’s in it!” But none of these “powers” can separate us from the love of God, which is in Christ Jesus, our Lord. There is no such thing as “luck.” Let us cease to dishonor God by mentioning it!
“God worketh all things after the counsel of His will.”
I have seen professing Christians “knock on wood” if making some confident statement! (I am ashamed as I write this.) Let us be “persuaded” of the love which God, without cause in us, has unchangeable toward us in Christ Jesus our Lord. No matter how real, insidious, terrifying these demon powers may be, we are safe in Christ! If you want to be free from superstition and fears, do as James directs: “Ye ought to say, If the Lord will, we shall both live and do this or that.” That brings God in!
Verse 39: Nor height, nor depth—The astronomers would frighten us with their figures of the vastness of the universe But Christ has passed through all the heavens, and is at the right hand of God! And God has loved us in Christ—there is no separation from that love. But “depth”—Ah, poor mortals we are afraid, even of earthly cliffs and chasms. Yea, but Christ descended into “the lower parts of the earth,” into “the abyss” at “the heart of the earth” (Eph. 4:9; Rom 10:7; Matt. 12:40). Moreover, He has said that His Church would not enter the gates of Hades (Matt. 16:18). And they shall not! But even if God had arranged that they should, Christ says to John,
“Fear not; I am the First and the Last, and the Living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades!”
This is indeed a glorious salvation! No “depth” can separate us from God’s love in Christ.
Nor any other created thing—There! That should banish all our fears, no matter what they be. The ability of the human heart to conjure up possible trouble and disaster is without limit, it seems: but this word gives us peace. No created thing shall be able to separate us from the love of God, which is in Christ Jesus, our Lord.
Notice that this love of God is in Christ Jesus our Lord. Why God set His love upon us, we cannot tell. Why He chose us in Christ before the foundation of the world, connecting our destiny eternally with Christ His beloved Son, we cannot tell. But,
“Whatsoever Jehovah doeth, it shall be forever.”
We must therefore hold in mind this fact, that God has loved us even as He loved Christ (John 17:26): for He loved us in Him.
Some dear saints seem to think that it is a mark of humility to doubt the security of God’s elect. But Romans has surely shown us the way to be certain! Do not try to assure your heart that you are one of God’s elect. If you are troubled with doubts, go and sit down on the sinner’s seat, and say, “God declares righteous the ungodly who trust Him. I renounce all thoughts of my own righteousness, and as a sinner I trust the God who raised Christ from the dead,—who was delivered up for my trespasses.” This is the path our God in Romans shows us. Uncertainty about election arises from some kind of self-righteousness!
As we have elsewhere noted, the saints are those who have received Him whom God in His great love gave to the world, and they by Divine grace welcomed this only-begotten Son whom God has given. Therefore the love of God in Christ Jesus is forever theirs. However the world of men may treat this astonishing unspeakable gift which God has proffered, and may go on rejecting Christ till a day when it must be eternally withdrawn; yet God’s elect, the saints, “those who have believed,” find themselves borne upon the irresistible tide of this Divine affection which “is in Christ Jesus,” out into an eternity of bliss!
“God is love,”
and
“the Father loveth the Son.”
And now these connected with Christ find themselves wrapped in this same eternal affection shown by God to His dear Son.
When we fail utterly, and are overwhelmed, then is the time to say: We have been accepted in Christ—only in Christ, wholly in Christ. Our place is unchanged by our failure. We are ashamed before God, but not confounded. Just now His eyes are on us in Christ, as they ever have been. His love is as deep and wonderful as ever, being “the love wherewith He loved Christ”! We do not resolve to “do better,” for we are weak. We trust the grace of God in Christ and cast ourselves anew, and all the more wholly, upon His grace alone. We trust Him never to forsake or fail us: for He hath loved us in His beloved Son; and God will never forsake Christ! For His sake will He deal with us now and ever.
How hard it is to turn away from its object the love even of a man, a creature, a bit of dust! How eternally impossible, then, that the infinite God should be turned away from His love to those that are in Christ Jesus!
The wonderful text of this passage, GOD IS FOR US, fills our amazed and grateful hearts more and more."
William R. Newell
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