Romans 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?
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EXPOSITORY (ENGLISH BIBLE)
Romans

THE GIFT THAT BRINGS ALL GIFTS

Romans 8:32
.

We have here an allusion to, if not a distinct quotation from, the narrative in Genesis, of Abraham’s offering up of Isaac. The same word which is employed in the Septuagint version of the Old Testament, to translate the Hebrew word rendered in our Bible as ‘withheld,’ is employed here by the Apostle. And there is evidently floating before his mind the thought that, in some profound and real sense, there is an analogy between that wondrous and faithful act of giving up and the transcendent and stupendous gift to the world, from God, of His Son.

If we take that point of view, the language of my text rises into singular force, and suggests many very deep thoughts, about which, perhaps, silence is best. But led by that analogy, let us deal with these words.

I. Consider this mysterious act of divine surrender.

The analogy seems to suggest to us, strange as it may be, and remote from the cold and abstract ideas of the divine nature which it is thought to be philosophical to cherish, that something corresponding to the pain and loss that shadowed the patriarch’s heart flitted across the divine mind when the Father sent the Son to be the Saviour of the world. Not merely to give, but to give up, is the highest crown and glory of love, as we know it. And who shall venture to say that we so fully apprehend the divine nature as to be warranted in declaring that some analogy to that is impossible for Him? Our language is, ‘I will not offer unto God that which doth cost me nothing.’ Let us bow in silence before the dim intimation that seems to flicker out of the words of my text, that so He says to us, ‘I will not offer unto you that which doth cost Me nothing.’ ‘He spared not His own Son’; withheld Him not from us.

But passing from that which, I dare say, many of you may suppose to be fanciful and unwarranted, let us come upon the surer ground of the other words of my text. And notice how the reality of the surrender is emphasised by the closeness of the bond which, in the mysterious eternity, knits together the Father and the Son. As with Abraham, so in this lofty example, of which Abraham and Isaac were but as dim, wavering reflections in water, the Son is His own Son. It seems to me impossible, upon any fair interpretation of the words before us, to refrain from giving to that epithet here its very highest and most mysterious sense. It cannot be any mere equivalent for Messiah, it cannot merely mean a man who was like God in purity of nature and in closeness of communion. For the force of the analogy and the emphasis of that word which is even more emphatic in the Greek than in the English ‘His own Son,’ point to a community of nature, to a uniqueness and singleness of relation, to a closeness of intimacy, to which no other is a parallel. And so we have to estimate the measure of the surrender by the tenderness and awfulness of the bond. ‘Having one Son, His well-beloved, He sent Him.’

Notice, again, how the greatness of the surrender is made more emphatic by the contemplation of it in its double negative and positive aspect, in the two successive clauses. ‘He spared not His Son, but delivered Him up,’ an absolute, positive giving of Him over to the humiliation of the life and to the mystery of the death.

And notice how the tenderness and the beneficence that were the sole motive of the surrender are lifted into light in the last words, ‘for us all.’ The single, sole reason that bowed, if I may so say, the divine purpose, and determined the mysterious act, was a pure desire for our blessing. No definition is given as to the manner in which that surrender wrought for our good. The Apostle does not need to dwell upon that. His purpose is to emphasise the entire unselfishness, the utter simplicity of the motive which moved the divine will. One great throb of love to the whole of humanity led to that transcendent surrender, before which we can only bow and say, ‘Thanks be unto God for His unspeakable gift.’

And now, notice how this mysterious act is grasped by the Apostle here as what I may call the illuminating fact as to the whole divine nature. From it, and from it alone, there falls a blaze of light on the deepest things in God. We are accustomed to speak of Christ’s perfect life of unselfishness, and His death of pure beneficence, as being the great manifestation to us all that in His heart there is an infinite fountain of love to us. We are, further, accustomed to speak of Christ’s mission and death as being the revelation to us of the love of God as well as of the Man Christ Jesus, because we believe that ‘God was in Christ reconciling the world,’ and that He has so manifested and revealed the very nature of divinity to us, in His life and in His person, that, as He Himself says, ‘He that hath seen Me hath seen the Father.’ And every conclusion that we draw as to the love of Christ is, ipso facto, a conclusion as to the love of God. But my text looks at the matter from rather a different point of view, and bids us see, in Christ’s mission and sacrifice, the great demonstration of the love of God, not only because ‘God was in Christ,’ but because the Father’s will, conceived of as distinct from, and yet harmonious with, the will of the Son, gives Him up for us. And we have to say, not only that we see the love of God in the love of Christ, but ‘God so loved the world that He sent His only begotten Son’ that we might have life through Him.

These various phases of the love of Christ as manifesting the divine love, may not be capable of perfect harmonising in our thoughts, but they do blend into one, and by reason of them all, ‘God commendeth His love toward us in that while we were yet sinners, Christ died for us.’ We have to think not only of Abraham who gave up, but of the unresisting, innocent Isaac, bearing on his shoulders the wood for the burnt offering, as the Christ bore the Cross on His, and suffering himself to be bound upon the pile, not only by the cords that tied his limbs, but by the cords of obedience and submission, and in both we have to bow before the Apocalypse of divine love.

II. So, secondly, look at the power of this divine surrender to bring with it all other gifts.

‘How shall He not with Him also freely give us all things?’ The Apostle’s triumphant question requires for its affirmative answer only the belief in the unchangeableness of the Divine heart, and the uniformity of the Divine purpose. And if these be recognised, their conclusion inevitably follows. ‘With Him He will freely give us all things.’

It is so, because the greater gift implies the less. We do not expect that a man who hands over a million of pounds to another, to help him, will stick at a farthing afterwards. If you give a diamond you may well give a box to keep it in. In God’s gift the lesser will follow the lead of the greater; and whatsoever a man can want, it is a smaller thing for Him to bestow, than was the gift of His Son.

There is a beautiful contrast between the manners of giving the two sets of gifts implied in words of the original, perhaps scarcely capable of being reproduced in any translation. The expression that is rendered ‘freely give,’ implies that there is a grace and a pleasantness in the act of bestowal. God gave in Christ, what we may reverently say it was something like pain to give. Will He not give the lesser, whatever they may be, which it is the joy of His heart to communicate? The greater implies the less.

Farther, this one great gift draws all other gifts after it, because the purpose of the greater gift cannot be attained without the bestowment of the lesser. He does not begin to build being unable to finish; He does not miscalculate His resources, nor stultify Himself by commencing upon a large scale, and having to stop short before the purpose with which He began is accomplished. Men build great palaces, and are bankrupt before the roof is put on. God lays His plans with the knowledge of His powers, and having first of all bestowed this large gift, is not going to have it bestowed in vain for want of some smaller ones to follow it up. Christ puts the same argument to us, beginning only at the other end of the process. Paul says, ‘God has laid the foundation in Christ.’ Do you think He will stop before the headstone is put on? Christ said, ‘It is your Father’s good pleasure to give you the Kingdom.’ Do you think He will not give you bread and water on the road to it? Will He send out His soldiers half-equipped; will it be found when they are on their march that they have been started with a defective commissariat, and with insufficient trenching tools? Shall the children of the King, on the road to their thrones, be left to scramble along anyhow, in want of what they need to get there? That is not God’s way of doing. He that hath begun a good work will also perfect the same, and when He gave to you and me His Son, He bound Himself to give us every subsidiary and secondary blessing which was needed to make that Son’s work complete in each of us.

Again, this great blessing draws after it, by necessary consequence, all other lesser and secondary gifts, inasmuch as, in every real sense, everything is included and possessed in the Christ when we receive Him. ‘With Him,’ says Paul, as if that gift once laid in a man’s heart actually enclosed within it, and had for its indispensable accompaniment the possession of every smaller thing that a man can need, Jesus Christ is, as it were, a great Cornucopia, a horn of abundance, out of which will pour, with magic affluence, all manner of supplies according as we require. This fountain flows with milk, wine, and water, as men need. Everything is given us when Christ is given to us, because Christ is the Heir of all things, and we possess all things in Him; as some poor village maiden married to a prince in disguise, who, on the morrow of her wedding finds that she is lady of broad lands, and mistress of a kingdom. ‘He that spared not His own Son,’ not only ‘with Him will give,’ but in Him has ‘given us all things.’

And so, brethren, just as that great gift is the illuminating fact in reference to the divine heart, so is it the interpreting fact in reference to the divine dealings. Only when we keep firm hold of Christ as the gift of God, and the Explainer of all that God does, can we face the darkness, the perplexities, the torturing questions that from the beginning have harassed men’s minds as they looked upon the mysteries of human misery. If we recognise that God has given us His Son, then all things become, if not plain, at least lighted with some gleam from that great gift; and we feel that the surrender of Christ is the constraining fact which shapes after its own likeness, and for its own purpose, all the rest of God’s dealings with men. That gift makes anything believable, reasonable, possible, rather than that He should spare not His own Son, and then should counterwork His own act by sending the world anything but good.

III. And now, lastly, take one or two practical issues from these thoughts, in reference to our own belief and conduct.

First, I would say, Let us correct our estimates of the relative importance of the two sets of gifts. On the one side stands the solitary Christ; on the other side are massed all delights of sense, all blessings of time, all the things that the vulgar estimation of men unanimously recognises to be good. These are only makeweights. They are all lumped together into an ‘also.’ They are but the golden dust that may be filed off from the great ingot and solid block. They are but the outward tokens of His far deeper and true preciousness. They are secondary; He is the primary. What an inversion of our notions of good! Do you degrade all the world’s wealth, pleasantness, ease, prosperity, into an ‘also?’ Are you content to put it in the secondary place, as a result, if it please Him, of Christ? Do you live as if you did? Which do you hunger for most? Which do you labour for hardest? ‘Seek ye first the Kingdom and the King, and all ‘these things shall be added unto you.’

Let these thoughts teach us that sorrow too is one of the gifts of the Christ. The words of my text, at first sight, might seem to be simply a promise of abundant earthly good. But look what lies close beside them, and is even part of the same triumphant burst. ‘Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?’ These are some of the ‘all things’ which Paul expected that God would give him and his brethren. And looking upon all, he says, ‘They all work together for good’; and in them all we may be more than conquerors. It would be a poor, shabby issue of such a great gift as that of which we have been speaking, if it were only to be followed by the sweetnesses and prosperity and wealth of this world. But here is the point that we have to keep hold of-inasmuch as He gives us all things, let us take all the things that come to us as being as distinctly the gifts of His love, as is the gift of Christ Himself. A wise physician, to an ignorant onlooker, might seem to be acting in contradictory fashions when in the one moment he slashes into a limb, with a sharp, gleaming knife, and in the next sedulously binds the wounds, and closes the arteries, but the purpose of both acts is one.

The diurnal revolution of the earth brings the joyful sunrise and the pathetic sunset. The same annual revolution whirls us through the balmy summer days and the biting winter ones. God’s purpose is one. His methods vary. The road goes straight to its goal; but it sometimes runs in tunnels dank and dark and stifling, and sometimes by sunny glades and through green pastures. God’s purpose is always love, brother. His withdrawals are gifts, and sorrow is not the least of the benefits which come to us through the Man of Sorrows.

So again, let these thoughts teach us to live by a very quiet and peaceful faith. We find it a great deal easier to trust God for Heaven than for earth-for the distant blessings than for the near ones. Many a man will venture his soul into God’s hands, who would hesitate to venture to-morrow’s food there. Why? Is it not because we do not really trust Him for the greater that we find it so hard to trust Him for the less? Is it not because we want the less more really than we want the greater, that we can put ourselves off with faith for the one, and want something more solid to grasp for the other? Live in the calm confidence that God gives all things; and gives us for to-morrow as for eternity; for earth as for heaven.

And, last of all, make you quite sure that you have taken the great gift of God. He gives it to all the world, but they only have it who accept it by faith. Have you, my brother? I look out upon the lives of the mass of professing Christians; and this question weighs on my heart, judging by conduct-have they really got Christ for their own? ‘Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not?’ Look how you are all fighting and scrambling, and sweating and fretting, to get hold of the goods of this present life, and here is a gift gleaming before you all the while that you will not condescend to take. Like a man standing in a market-place offering sovereigns for nothing, which nobody accepts because they think the offer is too good to be true, so God complains and wails: I have stretched out My hands all the day, laden with gifts, and no man regarded.

‘It is only heaven may be had for the asking;

It is only God that is given away.’

He gives His Son. Take Him by humble faith in His sacrifice and Spirit; take Him, and with Him He freely gives you all things.8:32-39 All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.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, Acts 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.

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 Ge 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" (Ge 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 [2232]Joh 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 Joh 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 [2233]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.

He that spared not his own Son: this phrase either shows the bounty of God, that he did not withhold Christ; or the severity of God, that he did not favour, but afflict and punish him, Isaiah 53:4,5,11.

But delivered him up: see Acts 2:23. This doth not excuse Judas, no, nor Pilate and the Jews; though they executed God’s purpose, yet they acted their own malice and wickedness.

For us all; this plainly refers to such persons as he had before mentioned, such as God foreknew, predestinated, called, &c., which is not all men in general, but a set number of persons in particular: it is an expression both of latitude and restriction; of latitude, in the word all; of restriction, in the word us.

How shall he not with him also freely give us all things? q.d. Without question he will; it may be confidently inferred and concluded: He that hath given the greater, will not stick to give the less. Christ is more than all the world, or than all other gifts and blessings whatsoever. 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 Genesis 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.

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.

EXEGETICAL (ORIGINAL LANGUAGES)
Romans 8:32. The answer to the foregoing question, likewise interrogative, but with all the more confidence.

ὅσγε] quippe qui, He, who indeed, brings into prominence causally the subject of what is to be said of him by πῶς κ.τ.λ. (see Baeumlein, Partik. p. 57 f.; Bornemann, ad Xen. Symp. iv. 15; Maetzn. ad Lycurg. p. 228). This causal clause is with great emphasis prefixed to the πῶς κ.τ.λ., of which it serves as the ground (the converse occurs e.g. in Xen. Mem. iv. 4. 14; Aristoph. Ran. 739).

τοῦ ἰδίου] full of significance, for the more forcible delineation of the display of love. A contrast, however, to the υἱοὺς θετούς (Theophylact, Pareus, Wetstein, Tholuck, Olshausen, Baumgarten-Crusius, Fritzsche, Philippi) is not. implied in the text. Comp., rather, Romans 8:3 : τὸν ἑαυτοῦ υἱόν.

οὐκ ἐφείσατο] Comp. Romans 11:21; 2 Corinthians 13:2; 2 Peter 2:4-5; frequent also in classic authors. “Deus paterno suo amori quasi vim adhibuit,” Bengel. The prevalence of the expression, as also the fact that Paul has not written τοῦ υἱοῦ τοῦ ἀγαπητοῦ, makes the assumption of an allusion to Genesis 22:12 seem not sufficiently well founded (Philippi, Hofmann, and many older commentators). The juxtaposition of the negative and positive phrases, οὐκ ἐφ., ἀλλʼπαρέδ., enhances the significance of the act of love. On παρέδωκεν (unto death), comp. Romans 4:25. σὺν αὐτῷ: with Him who, given up for us, has by God’s grace already become ours. Thus everything else stands to this highest gift of grace in the relation of concomitant accessory gift.

πῶς οὐχὶ καὶ] how is it possible that He should not also with Him, etc.? The καὶ belongs, not to πῶς οὐχί (Philippi), but to σὺν αὐτῷ; comp. Romans 3:29; 1 Corinthians 9:8; 1 Thessalonians 2:19. The inference is a majori ad minus. “Minus est enim vobis omnia cum illo donare, quam ilium nostri causa morti tradere,” Ambrosiaster. Comp. Chrysostom.

τὰ πάντα] the whole, of what He has to bestow in accordance with the aim of the surrender of Jesus; that is, not “the universe of things” (Hofmann), the κληρονομία of the world, which is here quite foreign, but, in harmony with the context, Romans 8:26-30 : the collective saving blessings of His love shown to us in Christ. This certainty of the divine relation toward us, expressed by πῶς κ.τ.λ., excludes the possibility of success on the part of human adversaries.Romans 8:32. The Christian’s faith in providence is an inference from redemption. The same God who did not spare His own Son will freely give us all things. οὐκ ἐφείσατο, cf. Genesis 22:12, οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ διʼ ἐμέ. It vivifies the impression of God’s love through the sense of the sacrifice it made. ὑπὲρ πάντων ἡμῶν: none were worthy of such a sacrifice (Weiss). παρέδωκεν sc. to death: Romans 4:25. πῶς οὐχὶ καί: the argument of selfishness is that he who has done so much need do no more; that of love, that he who has done so much is certain to do more. σὺν αὐτῷ τὰ πάντα: τὰ πάντα has a collective force. It is usually taken to mean the whole of what furthers the Christian’s life, the whole of what contributes to the perfecting of his salvation; all this will be freely given to him by God. But why should it not mean “all things” without any such qualification? When God gives us His Son He gives us the world; there is nothing which does not work together for our good; all things are ours. Cf. 1 Corinthians 3:22 f.32. He that spared not] From all the humiliation and anguish involved in His incarnation and passion. For comment, see Psalm 22:1; Isaiah 53:6; Isaiah 53:10; Matthew 26:38-39.

his own Son] The word “own” is of course emphatic, marking the infinite difference, as to the Divine Generation, between the son-ship of Christ and that of Christians. Note that the Lord, in John 20:17, says not “our Father and our God,” but “my Father and your Father, my God and your God.”—For comment on the doctrine of the Divine Sonship of Christ, as revealing the supreme love of both the Giver and the Given One, see e.g. John 1:18; John 3:16; John 3:35-36; Romans 5:3; Romans 5:10; Ephesians 1:6; Colossians 1:13-14; Hebrews 1:2-3.—“He spared not His Son: ’Tis this that silences the rising fear; ’Tis this that makes the hard thought disappear: He spared not His Son.” (Bonar.)

all things] Lit. the all things; all those things needful to the safety and bliss of the children of God.—See for comment, 1 Corinthians 3:21-23; and Romans 8:28.Romans 8:32. Ὅσγε, who) This first special section has four sentences: the third has respect to the first, the fourth to the second. He did not spare His own Son: therefore there is nothing, which He will not forgive. He delivered up His Son for us: therefore no one shall accuse us on account of our sins, ch. Romans 4:25. He was delivered [for our offences]. Nor does the clause, who shall lay anything to the charge, so closely cohere with that which follows, as with that which goes before; for the delivering up of Christ for us forbids all laying ought to our charge: whereas our justification [Romans 8:33, it is God that justifieth] does not forbid the laying things to our charge, but overcomes it. Γὲ has a sweetness full of exultation, as the καὶ, even—also, Romans 8:34, repeated: ὅς, who, has its apodosis, he, implied in the following words.—οὐκ ἐφείσατο, did not spare) LXX. οὐκ ἐφείσω τοῦ υἱοῦ σου κ.τ.λ., Genesis 22:16, concerning Abraham and Isaac, and Paul seems to have had that passage in his mind. God, so to speak, offered violence to His love as a Father.—ἡμῶν πάντων, us all) In other places it is generally said, all we, of all of us; but here us is put first with greater force and emphasis. The perception of grace in respect to ourselves is prior to our perception of universal grace [grace in respect to the world at large]. Many examples of its application are found without any mention of its universality, for instance, 1 Timothy 1:15-16 : whereas its universality is subsequently commended for the purpose of stimulating to the farther discharge of duties, ib. Romans 2:1, etc.—παρέδωκεν) delivered up. So LXX., Isaiah 53:6.—καὶ σὺν αὐτῷ, with Himself also) καὶ also adds an epitasis[101] to the reasoning from the greater to the less. It was more [a greater stretch of love] not to spare His Son; now, with the Son, that is, when we have the Son already sacrificed, at all costs, to us [by the Father], He will certainly forgive us [give us freely] all things.—πάντα) all things, that are for our salvation.—χαρίσεται, will freely give [and forgive]) The antithesis to He did not spare. The things which are the consequence of redemption, are themselves also of grace [freely given: χαρίσεται, χάρις].

[101] See Appendix. Some word added to give increased emphasis or clearness to a previous enunciation.Spared (ἐφείσατο)

Mostly in Paul. Elsewhere only Acts 20:29; 2 Peter 2:4, 2 Peter 2:5. Compare Genesis 22:16, which Paul may have had in mind.

His own (ἰδίου)

See on Acts 1:7; see on 2 Peter 1:3, 2 Peter 1:20.

With Him

Not merely in addition to Him, but all gifts of God are to be received, held, and enjoyed in communion with Christ.

Freely give

In contrast with spared.

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