Chapter VIII.
(Vers. 1, 2.)
(Vers. 1, 2.) Therefore, there is now no condemnation for those who are in Christ Jesus, who do not walk according to the flesh. It is true, because there is no condemnation for those who are in Christ Jesus, who diligently serve the law of God. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. Man demands security through the grace of God, so that he is not anxious about the suggestions of the devil, as long as he rejects them; for nothing can harm a person in the second death; for the law of faith, which is the Spirit, has set man free from the second death, condemned sin: nor does it hinder man now, because sin is present in the flesh, if he only resists it, remembering God's help: but he is also to be crowned, who suppresses the schemes of sin remaining in the flesh; for it is great wisdom to avoid the traps of the enemy of the household. The law of the Spirit of life, is itself the law of faith: for even the law of Moses is spiritual, because it forbids sinning; yet not of life, because it cannot forgive the sins of those destined for death, in order to give them life. But because it does not desire sin and calls back from death, it is called the law of the spirit of life, not consisting in the letter, but in the spirit; because it is believed in the heart, and it is the spirit that is believed. And thus this Law in Christ Jesus, that is, through the faith of Christ, frees the believer from the law of sin and death. The law of sin is that which it says dwells in the members, which strives to persuade the opposite: but the law of Moses is the law of death, because it puts sinners to death. For in another epistle, among other things, he speaks of the authority of the law: If the ministry of death, engraved on stone, was glorious (2 Corinthians 3:7).
So it is not surprising if it is called the spiritual law and the law of death, since the Gospel is also the same. For it says elsewhere among other things: To some, the fragrance of life leads to life; to others, the fragrance of death leads to death (2 Corinthians 2:16). For those whom the belief in virtues or the sight or hearing of deeds attracted to faith, the fragrance of life was the Gospel; but for those whose senses were inflamed by the power of deeds to contradict, the preaching of faith was the fragrance of death. Therefore, since faith exists, it brings diversity to people, just as the sun, being one, melts wax but hardens clay. Therefore, whoever has experienced faith with the mind's sense of smell will also benefit from it. However, it is said, perhaps: If faith accomplishes the same thing that the Law does, why is it not also called the law of death itself; for it kills unbelievers? But it is not so. Faith has been given, which justifies those who flee to it, in order to forgive those whom the Law considers guilty; so that those who act under faith may be free from sin, for those who act under the law are subject to it. Therefore, those who do not obey the faith are not killed by faith, but by the Law; for those who do not come to faith are bound by the Law, and therefore all those who maliciously reject the words of faith remain in death.
Now let us see what the difference is when the spiritual law and the law of the spirit are mentioned. This is the difference: the spiritual law is called thus because it gives precepts through which one does not sin, for whoever does not sin is called spiritual; an imitator of the superior beings, that is, the celestial beings. But the law of the spirit is called thus because God, in whom faith is, is spirit. There, therefore, are the words, here is the reality: there are the things of God, here is God himself.
(Vers. 3.)
(Verse 3.) For what was impossible for the Law, in which it was weakened by the flesh, God, sending His Son in the likeness of sinful flesh and for sin, condemned sin in the flesh. He says this to make the baptized secure, because they have been freed from sin. For what was impossible, He says, of the Law. What is impossible? It is impossible for us, namely, to fulfill the commandment of the Law; because we were subject to sin. For this reason, God sent His Son in the likeness of sinful flesh. This is the likeness of flesh, because although it is the same flesh as ours, it was not conceived and born in the same way as our flesh. It is sanctified in the womb and born without sin, and He Himself did not sin in it. Therefore, a virgin womb was chosen for the birth of the Lord, so that the flesh of the Lord may differ from our flesh in holiness; for it is similar in cause, but not in the quality of sinful substance. Therefore He was called similar, because He did not have the same nativity from the same substance of flesh; for the body of the Lord was not subject to sin. The flesh of the Lord was cleansed by the Holy Spirit, so that He may be born in a body like that of Adam before sin; however, the sentence was given only in Adam.
Therefore, when God sent Christ, he condemned sin in sin, that is, he condemned sin in his own sin. For when Christ was crucified by sin, which is Satan, he committed sin in the flesh of the Savior's body. By doing this, God condemned sin in the flesh, specifically where he sinned, as it is also said in another epistle: 'Having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross' (Colossians 2:15); that is, in Christ. For it is usually asked about anyone who is condemned: In what cause was he condemned? It is answered, for example, in the case of murder. Similarly, sin was condemned in the flesh, that is, in the sin which he committed in the flesh. Thus, Satan, having become guilty of this sin, lost the power of tempting souls, so that he may not dare to hold those who have been marked with the sign of the cross, by which he was overcome, in the second death. Therefore, the Apostle addresses these matters for our security.
(Vers. 4.)
(Verse 4.) In order for the justification of the Law to be fulfilled in us, who do not walk according to the flesh, but according to the Spirit. Therefore, he says that sin was condemned, so that the justification of the Law given by Moses may be fulfilled in us; for by the removal of the condition of the Law, we have become friends of the same, for friends of the Law are justified. But how is the justification fulfilled in us, unless when the remission of all sins is given; so that, with sins removed, one may appear justified, serving the law of God with the mind? This is not to walk according to the flesh, but according to the Spirit, so that the devotion of the soul, which is the Spirit, does not consent to the desire for sin; for through the flesh the concupiscences of the soul are sown, which is sin. For if sin is condemned by the Savior, how does it exist? It is condemned by the Savior, and condemned in a triple manner. First, in the place where sin did not sin, it is condemned by dissenting from sin. Then, on the cross, sin is condemned because it sinned. Wherefore, when that authority was taken away from the devil, by which he held men in hell on account of the sin of Adam, he dared no longer hold those in whom the sign of the Cross is, bound. Thirdly, he condemned sin, when he made sins void by the grant of remission of sins. For whereas the sinner was to be condemned for the sake of the sin committed, yet in pardoning him He condemned the sin. Therefore if we also do not sin following the example of our Savior, we condemn sin.
(Vers. 5.)
(Verse 5.) For those who live according to the flesh set their minds on the things of the flesh. This means that whoever obeys the suggestion that is made through the flesh, understands the things that belong to the flesh. For to them, what follows seems pleasant, namely, desiring to go against divine law and use and holding the opinion of the flesh's error; for in the flesh, worldly error is signified in any way.
But those who live according to the Spirit, they perceive the things that are of the Spirit. It is evident that those who restrain themselves from the desires of the flesh, live according to the law of the mind; for what appears to be beneficial to them is to align with the Law.
(Vers. 6.)
(Verse 6.) For the wisdom of the flesh is death. The wisdom of the flesh is sin, which generates death. Wisdom is called such when it is foolish; because the errors of worldly people, conceived from visible things either in perception or in action against God's law, appear wise: especially because all their industry and cunning is in the service of sinning. They seem to be wise to themselves, if they take care of this more diligently; when there is nothing more foolish than sinning. There is another wisdom of the flesh, which, inflated by worldly reasoning, denies that anything can happen without reason. Hence, it mocks the Virgin's childbirth, the resurrection of the flesh.
But prudence is the life and peace of the spirit. Truly, this is wisdom, which acquires life and peace; for, following spiritual things, despising the allurements of present life, it will have eternal life with peace, that is, without disturbance; where there is no turmoil and punishment.
(Vers. 7.)
(Verse 7.) Because the wisdom of the flesh is hostile to God; for it is not subject to the law of God, nor can it be. It did not say that the flesh is hostile, but the wisdom of the flesh; that is, not the substance, but either evil actions or thoughts or assertions that arise from error. Therefore, the wisdom of the flesh is first found among humans in the study of the stars, and then in the enjoyment of visible things. These things are hostile to God, because they equate the Lord and Creator of the elements with what He has made, asserting that nothing can be done other than what the order of the world contains. Therefore, they deny that God would have made the Virgin give birth or that the bodies of the dead would rise; because, they say, it is foolish for God to do more than man's wisdom allows. O wise people of the world, who think that God should not act differently from the creature created by Him; so that He Himself may be considered similar to creatures! Thus, they are blind, not seeing the contempt they show to God. For the work that He deigned to do to proclaim His praise, they, the critics, assert to be unbelievable and foolish: and therefore, this fleshly wisdom cannot be subject to the law of God; for they sharpen their intellect for this purpose, to oppose the deeds of God.
(Vers. 8, 9.)
(Vers. 8, 9.) For those who are in the flesh cannot please God. The wise of the world are in the flesh, because they study worldly wisdom, which contradicts God's law. For whatever is against God's law is carnal; because it is from the world; for the whole world is flesh: everything visible is accounted to the flesh; for the elements of the flesh are closely related, indeed they are the elements of the flesh. Therefore, whoever obeys worldly things is in the flesh.
But you are not in the flesh, but in the spirit. Those who are in the flesh are said to not be in the flesh, if they agree with the Apostle John's statement that they do not love the world; for the opinion of a person forms their own nature, so that what they feel is called by that name.
But if the Spirit of God dwells in you. He says this ambiguously, because those who were led by the Law were not yet of perfected faith: but He saw in them the hope of perfection. Hence, sometimes He speaks as if to the perfected ones, sometimes as if to those being perfected, that is, sometimes He praises, sometimes He warns; so that if they were to follow the law of nature according to the things mentioned above, they might be said to be spiritual; because the Spirit of God cannot dwell in one who follows carnal desires.
But whoever does not have the Spirit of Christ, this person does not belong to Him. The one who previously spoke of the Spirit of God now speaks of the Spirit of Christ, because all things of the Father are of the Son. Therefore, he says this because the one who is subject to the aforementioned errors does not belong to Christ; he does not have His Spirit, which he received in order to be a son of God. The Holy Spirit forsakes man for two reasons: either because he has the mindset of the flesh or because of his actions. Therefore, through these things which he warns, he encourages towards good conduct; for although men are uplifted by the goodness of God, nevertheless the called sons of God are burdened, unless they live in such a way that they may not seem unworthy of the name conferred upon them.
(Vers. 10.)
(Verse 10.) The body is indeed dead because of sin, but the spirit is true life because of justification. The cause of sin asserts that the body is dead for those whom the Holy Spirit abandons, and it does not reach the passion of their death, that is, the Spirit. For the Spirit of God does not know how to sin; it is given for justification, so that by its help it may justify. Therefore, because it does not know how to sin, it is life; it cannot die, because death is through sin. And by this the sinner will die to himself, not to the Spirit whom he has received. For the Spirit will not be in the cause, who wants to justify. For this is the sign of justification in man, that through that which inhabits in him, the justified may appear to be a son of God. For the Holy Spirit cannot dwell in a fictional man, or in a body subject to sins, as Solomon says (Wis. 1:4): 'But if any one live again carnally, perhaps deserted by the Holy Spirit, he will die in his unrighteousness.' But when he says 'body', he signifies the whole man dead for the cause of sin, just as the prophet signifies the whole man under the term 'soul', as if the whole from a part; for he says: 'The soul that sinneth, dying it shall die' (Ezek. 18:4). Is it not without a body? This body he has put in the place of the whole man, that other one the soul. And another prophet, speaking of the whole man, signified him as flesh; for he says, \"All flesh shall see the salvation of God\" (Isaiah 40:5). And since the Holy Spirit is given to the one who is baptized, it is also called his own spirit. Therefore, the rest of the man's parts are called body in comparison to it, for the soul is called flesh when it sins; for it is called that which follows, as I have often said. In a similar manner, the Lord, when he did not wish his divinity to be feared in his passion, but wanted his humanity to be understood as being in sorrow, said: 'The spirit indeed is willing, but the flesh is weak' (Matthew 26:41); to signify that in his spirit he is God, but in his flesh he is man.
(Vers. 11.)
(Verse 11.) But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. He treats the same subject in a similar way; for by saying 'bodies,' he signifies the whole person. And because he previously said that the body dies a second death because of sin, here he promises that mortal bodies will be given life again through a good life, that is, the whole person.
(Vers. 12.)
(Verse 12) Therefore, brothers, we are debtors, not to the flesh, so that we live according to the flesh. It is right and evident that we should not obey the desires of Adam, who acted carnally, and who, as the first sinner, left us the title of death. Rather, we should serve the law of Christ, who redeemed us from the aforementioned death by spiritual means; for we are debtors to him who justified us, stained by carnal vices, through the washing of the Spirit, and made us children of God. For previously, placed in the flesh, we lived subject to the sins of Adam by way of example: but now freed, we must render service to the Redeemer. Indeed, this service does not profit Him necessarily, who lacks nothing: but it acquires eternal life for us; for He loves us in such a way that He attributes to Himself what benefits us.
(Vers. 13.)
(Verse 13.) For if you live according to the flesh, you will die. Nothing could be truer, for if we live according to Adam, we will die; for Adam, by his transgression, sold himself to sin and was assigned to the flesh. For every sin is of the flesh; for this reason, vices and transgressions are born outside of ourselves, that is, through hearing, sight, touch, smell, or taste, and are assigned to the flesh. For every thought that looks outside is prone to trespass; for even the first man's trespass was born outside. Therefore, to live according to the flesh is death; for every action of the flesh is outside the Law.
But if by the Spirit you put to death the deeds of the body, you will live. The body wants to be governed by the law of the soul; hence, it shows that if the acts and intentions of the flesh, which are orchestrated by the instigating powers of this world, are restrained by the holy Spirit, so that they do not receive the power to act, life is given. They are said to be put to death if they cease to exist; for they are not when they cease; because sin does not exist if it is not committed.
(Vers. 14.)
(Verse 14) For whoever are led by the Spirit of God, these are the sons of God. These are said to be led by the Spirit of God, in whose actions the plans of the rulers and powers of this world are not seen; for in those in which they are seen, they are not the sons of God, but of the devil; because whoever is born of God does not sin, says the apostle John (1 John 3:9). For this is what distinguishes the sons of God and the devil. Therefore, the Lord said to the Jews who were doing evil and plotting murder, 'You are of your father the devil' (John 8:44).
(Vers. 15.)
(Verse 15.) For you did not receive the spirit of bondage again in fear. This means that, having received the Holy Spirit, we have been freed from the fear of evil actions, so that we may no longer do anything from which we would be afraid again. For before, we were under fear, because the Law was given, and everyone was placed under it. Therefore, the Spirit of fear was called the Law, because it was given to humans for the sake of sin, placing them under fear. But the Law of faith, which is signified in the spirit of adoption, is the Law of security, because it frees us from fear while granting forgiveness of sins and making us secure through these. And it is said to be the spirit of not being afraid in this way.
But you have received the Spirit of adoption as sons, by whom we cry, 'Abba, Father!' Freed from the fear of God, we have received the Spirit of adoption, so that, considering who we were and what gift of God we have received, we may order our lives with great diligence, lest the name of God the Father suffer injury in us, and lest we fall into the same ingratitude from which we have escaped. For we have obtained such grace, that we dare to say to God, 'Abba,' that is, Father! And therefore, let us take care that our confidence does not turn into rashness; for if we lead a life dissimilar to this word, by which we say, 'Abba, Father,' we do wrong to God, calling Him Father. Therefore, by His goodness, He has granted us this, which is beyond our nature, that by our deeds we may deserve what we are unworthy of in substance.
(Vers. 16.)
(Verse 16) The Spirit itself bears witness to our spirit that we are the children of God. And if we are doing well, and by this very fact the Holy Spirit remains in us, He gives witness to this voice and our soul, with which we cry out in prayer: Abba, that is, Father. The Spirit of God bears witness, while He remains in us, that we do not speak rashly when we say, Abba, Father. Let us show a worthy life to this voice; and this is the testimony of the children, if through the Spirit there appears a paternal sign upon them.
(Vers. 17.)
(Verse 17) But if children, then heirs: heirs indeed of God, but coheirs with Christ. For although God the Father cannot in any way be said to have died, yet Christ, his Son, is said to have died on account of the Incarnation; what is it then, that he who has died should be said to be the heir of the ever-living one; since heirs are certainly not of the dead? But this is the result of his humanity, not his divinity. For what is called inheritance among us is the gift of the Father, poured out upon obedient sons, so that the living one may rightly be the heir of the living one, not out of necessity but by his own merit. And so the Lord in the Gospel indicated that he, who is both human and divine, divided his living substance among the living, although he expressed this in a parable (Luke 15:12); for a parable is not composed without reason. Therefore, in order to make us prompt to obey God the Father, he exhorts us with this hope, saying that we will become heirs of God, and joint heirs with Christ; so that because the hope of great reward is great, we may be even more inclined towards godly things, setting aside the care of worldly things. But what it means to be a coheir of the Son of God, we are taught by the apostle John; for among other things, he says: We know that when he appears, we shall be like him (I John 3:2).
But if we suffer together, so that we may also be glorified together. He explains how we can become coheirs with Christ, saying: But if we suffer together, so that we may also be glorified together. Let us therefore see what it means to suffer together. To suffer together means to endure persecution for the sake of the hope of the future, and to crucify the flesh with its vices and desires, that is, to despise the pleasures and vanities of the world. For when all these things have died in a person, they crucify the world, believing in the life of the future age, in which they hope to become coheirs with Christ.
(Vers. 18.)
(Verse 18.) Therefore, I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. This exhortation pertains to the things above, by which he shows that the afflictions that can be inflicted by the faithless here are small in comparison to the promised reward of the future age. Therefore, he commands us to be ready for all destructions, because great rewards have been promised for these; so that the soul may console itself in tribulation and hope may increase. For we know that some, or rather many, endure difficult and hard labors for present gains, which are certainly of little benefit, and they cannot reach what they are striving for, because life itself is fragile and uncertain. Sailors expose themselves to such great storms and tempests for the sake of what advantages? When they know that in these things death is more before their eyes than life? And soldiers, even though victory is uncertain, do not hesitate to take up their swords, relying on the hope of a present reward. Therefore, we should endure much more for Christ, whose benefits have also been extended to us: he promises magnificent rewards with glory for small things, heavenly things for earthly things, and eternal rewards for temporal things! We are said to suffer for Christ, not because what we suffer benefits Him, but because He seeks an opportunity to reward us; for a good and generous giver seeks a cause to give, even to the unworthy or bashful. Finally, in order for the very destructions to be endured, he himself suggests strength.
(Vers. 19.)
(Verse 19.) For the eager expectation of creation awaits the revelation of the sons of God. For the creation has been subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself will also be set free from its slavery to corruption into the glorious freedom of the children of God.
(Vers. 20.)
(Verse 20) For creation is subject to vanity, not willingly, but by the will of the Lord and Creator. The creature, placed in the power of the Lord and Creator, is not willingly subject to vanity; for what is subject to it will not benefit itself, but us. So what is it in which it is subject to vanity, except that the things it generates are perishable? For it operates in order to produce corruptible fruits: therefore corruption itself is vanity; for all things that are born in the world are weak, perishable, and corruptible, and as such, they are vain. For they are vain, because they cannot maintain their state: for all things deformed by flux always return back confused into their nature. This is said of these things and Solomon, because all these things are vanity (Eccles. I, 2). It is not discordant from these things what David says, saying: Nevertheless every living man is vanity (Ps. XXXVIII, 6). For to eat and drink, and to take care of worldly things, is not this vanity? And yet this vanity is profitable; for it benefits those who are born in an unclean state, so that through these things, having been exercised in their bodies, they may learn the mystery of the Creator. For in comparison to eternal things, earthly things are vain; for they are good in themselves, since they are necessary.
(Vers. 21.)
(Verse 21.) But because of him who subjected it to hope. What is this hope? He immediately subjected it, saying: Because the creature itself will be set free from the bondage of corruption into the freedom of the glory of the children of God. For the creature cannot contradict its own creator, it is subjected for his sake with hope. For it has this consolation placed in its labor, that it will have rest when all those whom God knows will believe have believed; for their sake also it is subjected.
(Vers. 22.)
(Verse 22) For we know that every creature groans and labors until now. To labor is to suffer. It is the very nature of things that every creature groans and suffers daily until now. Until now means as long as it is read. Even the elements themselves present their works with anxiety; for both the sun and the moon fulfill their appointed spaces with labor, and the breath of living creatures is constrained with great groaning to perform their services; for we see that these living things are compelled, against their will, to labor. So all these things await rest, to be freed from servile work. But if this were a servitude that led to earning merit with God, the creature would rejoice and not be saddened: but because it is subjected to the servitude of corruption on our account, it is saddened. For it sees its works perish daily; for daily its work arises and perishes. Therefore, it is right to be saddened, whose activity does not pertain to eternity, but to corruption. Therefore, as much as can be understood, they are sufficiently concerned for our salvation, knowing that they will make progress in their own liberation more quickly, if only we recognize the author sooner. Therefore, knowing these things, let us present ourselves worthy with all care and diligence, so that we may also be an example to others, not only moved by our own mercy, but also for the sake of the one who suffers injuries day and night, groaning; for we tend to be more watchful in the causes of others.
(Vers. 23.)
(Verse 23) Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. In addition to the creation groaning, we ourselves also groan, longing to be set free from the bondage of corruption into the glorious freedom of the children of God. For in this world of Christianity, it is like a stormy sea. Just as the sea is stirred up by opposing winds and threatens those sailing on it, so the worldly system, influenced by the conspiracy of the wicked, disturbs the minds of believers. And the enemy causes such diversity of troubles that it becomes unclear what should be avoided first. For if power ceases to be against us, it agitates the minds of individuals; and if even they are subdued, it creates a fire among domestic households; and if this is accomplished, it causes discord amongst the brothers by its own artifice; so that when the house has been struck at its four corners, it causes ruin from some part. Therefore, with one accord, it must be fled from by Christians; for they ought to follow the example of the holy Simeon, who, knowing that war is waged here against faithlessness, asked to be dismissed in peace (Luke 2:29). This is why each individual who prays, prays for everyone, that the kingdom of God may come (Matthew 6:10). For then there will be deliverance of our body, that is, of all Christians: for in the body he has signified all, because we are members of one another. The Apostle, indeed, as a divine man, thinks well of us, saying that we groan, in order to be freed from here, just as Simeon also groaned: but I see that we are held by the pleasure of the world. Therefore, through these things that have been said above, he shows the extent to which a creature suffers for our sake. For when we, for whom his service is helpful, and who have the Spirit of God as our helper, groan, desiring to be liberated from this, in order to obtain the promised rewards. Therefore, the more a creature groans, which neither has the Holy Spirit as its helper, nor suffers for its own sake, and in addition to this, sees those things which it produces by its own labor being offered as sacrifices to idols, the more it is against the divine law! Where it hurts the most, and wishes to be freed sooner, knowing that this leads to the Creator's injury.
(Vers. 24.)
(Ver. 24.) For we are saved by hope. This is said because by hoping for what God promised in Christ, we have merited to be freed. Therefore, we are freed in hope; for nothing else will happen, but what we believe.
But hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.
(Vers. 25.)
(Verse 25.) For what does anyone see, what does he hope for? But if we do not see what we hope for, we hope for it through patience, we wait for it. There is no doubt that those things are hoped for which are not seen; for future things are awaited. This expectation is patience, which deserves much from God; so that, day by day, desiring to come the kingdom of God, he does not doubt, because it delays.
(Vers. 26.)
(Verse 26.) Moreover, the Spirit also helps our weakness in prayer. For above, he mentioned that we groan and pray for liberation, and when in pain, either we want what is said to happen soon or to be quickly lifted up, so that we may attain merit. And it seems we pray with feeble words, since the desired outcome is denied to us. For it is weak to ask against reason, and by this, he shows us that this weakness is helped by the Holy Spirit given to us. However, it helps because it does not allow things that should be asked for before, or things that are contrary, to happen.
For we do not know what we should pray for as we ought. The weakness of our prayer signifies our ignorance; for we are mistaken in thinking that what we ask for is beneficial, when it is not. Finally, to the same Apostle, who prayed three times that the temptations would cease because they were frequent, the Lord said: 'My grace is sufficient for you; for power is made perfect in weakness' (2 Cor. 12:9), that is, one's merit is established when they are patient in tribulations. He learned, therefore, that what he was asking for was against himself. There is sometimes a proud and foolish request, as was the case with the two apostles James and John, to whom it was said when they were asking for inappropriate and excessive things: You do not know what you are asking for (Matthew 20:22).
But the Spirit himself intercedes for us with unutterable groanings. The Spirit of the Lord is said to intercede for us not with human words, but according to his own nature. For when he speaks about God, he speaks to God; and he must speak in the same way that he speaks about the one who he is. For no one speaks a different language with their fellow citizen. For the Spirit, given to us, pours himself out in our prayers, so that he may cover our lack of knowledge and foresight with his movement; and he may ask from God those things that are beneficial to us.
(Vers. 27.)
(Verse 27.) But the one who searches hearts knows what the Spirit desires, because the Spirit intercedes for God's people in accordance with the will of God. It is evident that to God, to whom nothing is hidden or secret, the prayer of all spirits is known; how much more so the Holy Spirit, who is of the same substance, and speaks not by the impulse of air, or like angels, or like other creatures, but as befits His divinity! Therefore, He speaks to God, even though He appears silent to us; for He sees even when He is not seen, and He requests those things which He knows please God and benefit us. Then indeed the same Spirit intercedes for us, since He knows that we ask for things contrary through ignorance, not through boasting.
(Vers. 28.)
(Verse 28.) But we know that all things work together for good to those who love God, to those who are the called according to His purpose. This is said because even if those who love God have prayed imperfectly, it will not be against them; because knowing the purpose of their heart, God does not impute to them laziness, which they ask for; but He grants those things which are to be given to those who love God. Hence, the Lord also says: But your Father knows what things you have need of, before you ask Him (Matthew 6:32). Therefore, those who are called according to the purpose are those whom God foreknew would be suitable for Himself, so that before they believed, they would be known.
(Vers. 29.)
(Verse 29.) For those whom he foreknew, he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.
They are predestined in the future age to become like the Son of God, as I mentioned above.
That He may be Himself the firstborn among many brethren. Rightly is He called the firstborn, who was not made before every creature, but was born: after whose example God vouchsafed to adopt men for His sons. Christ is also the firstborn in the resurrection. He is also the firstborn from the dead, whose nature is unknown. And the firstborn, ascending into heaven after the victory. Therefore, the firstborn is called our brother in all things; because man was deemed worthy to be born: but He is the Lord; because He is our God, as the prophet Jeremiah says: This is our God, and there shall no other be accounted of in comparison with Him (Baruch 3:36).
(Vers. 30.)
(Verse 30) But those whom he predestined, he also called. To call is to help or convict someone who he knows will listen, concerning faith. And those whom he called, he also justified; and those whom he justified, he also glorified. This is what he says above, that those whom God foreknew to be suitable for himself, they remain believers, because it cannot be otherwise, unless those whom God foreknew, he also justified; and through this, he glorified them, so that they may become like the Son of God. Of the rest whom God did not foresee, he does not care in this grace, because he did not foresee them as future worthy. But if they believe, or are chosen for a time; because they seem good, so that justice may not seem despised, they are not permanent so as to be magnified, just as Judas Iscariot and the seventy-two, who, though chosen, after experiencing scandal, departed from the Savior (John 6:71).
(Vers. 31.)
(Verse 31) What then shall we say to these things? If God is for us, who can be against us? It is clear that with God testifying for us, who is there to accuse us, when the judge himself has foreknown us and deemed us worthy?
(Vers. 32.)
(Verse 32) He did not spare his own Son, but delivered him up for us all. This is why he encourages us to be confident in our faith, so that he shows us that God, as if foreseeing our faithlessness, gave up his Son to death for us before we were faithful.
How is it not also the case that He has given us all things with Him? God has once decreed that believers in Christ should be rewarded. For indeed, if He has bestowed upon us what is greater and essential, that He would deliver His true and beloved Son for us, even while we were still ungodly; why should He not be believed to do what is lesser for us who believe in Him? For now, rewards are ready for those who believe; for it is less for us that He would give us all things with Him, than to deliver Himself for our sake to death.
(Vers. 33.)
(Verse 33.) Who will accuse God's elect? No one dare or can deny the judgment and foreknowledge of God revealed in us. For who can disapprove of what God approves, since no one is equal to God?
God who justifies (Isaiah 50:8). This is in the prophet Isaiah, where he puts it as his own; because there is no one else who, what God proves, should argue. Or perhaps he himself accuses us God: but he cannot accuse what he justifies.
(Vers. 34.)
(Verse 34.) And who will be the one to condemn? It is Christ who died, yes, who was raised, who is at the right hand of God, who also intercedes for us. He denies accusing us to God, because he justifies us. And he cannot condemn us, because he loves us so much that he died for us, and rising again, he always pleads our case with the Father. His plea cannot be disregarded, because he is at the right hand of God, that is, in the honored position of being God. So let us rejoice in the faith of God the Father and of his Son Jesus Christ, who will judge us. Hence is that which Peter the Apostle says: Behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not (Luke 22:31, 32). In this way, the Savior intercedes for us; knowing the audacity and power of our adversary, when he stirs up against us, if we do not assent to him, the Savior intercedes for us; so that he may not presume anything violently against us, and his insolence may be restrained. For this reason, therefore, the Son is said to intercede, since he himself does everything, and is equal to God the Father; and because God is said to be one, so that the Father and the Son are not regarded as singular or separate, the Scripture speaks in this way to distinguish the persons, so that it may not present the Son as unequal; and it may prefer the Father, because he is the Father and because everything is from him.
(Vers. 35.)
(Verse 35) Who shall separate us from the love of Christ? That is, who can turn us away from the love of Christ, who has bestowed upon us such great and countless benefits? Tribulation? No, for the steadfast love of Christians overcomes all torment. Indeed, love is increased in the one who, forbidden to love the one whom they have experienced kindness from, believes they are sowing seeds of merit and recalls the aforementioned benefits.
(Vers. 36, 37.)
(Verse 36, 37.) Is it stress? Is it persecution? Is it hunger? Is it nakedness? Is it danger? Is it the sword (as it is written, 'For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.')? But in all these things we are more than conquerors through him who loved us. This is written in the forty-third psalm. It is clear, therefore, that all these things, which are listed, cannot be compared or compared to the love of Christ, which he has sown in us. For we receive much greater benefits from Him than these are all, which seem adverse. For if we die for Him, which seems more grievous in these things, He has died for us: but He in order to benefit us; but our death does not profit Him, but us. For we lose temporal life, in order to have eternal life restored to us. And what is it to be wondered at, if servants die for a good Lord; when the Lord has died for servants, and for the wicked? Therefore, they conquer through kindness, and encourage the soul to persevere because of the one who loved us.
(Vers. 38, 39.)
(Verse 38, 39.) For I am confident that neither death. This confidence is from the promise of Christ, who has promised to help his dedicated faith in times of trouble. Neither life, nor angels, nor powers, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord. These are all the things that are brought forth for our abduction by the devil, which it mentions in order to fortify us; so that if they come, we may confidently resist them with hope and the help of Christ, armed with faith. For what if death is inflicted, is it not a great gain to find the opportunity by which we may more quickly enter into the promised kingdom? And even if the present life promised to us be strengthened by dignity, it ought not to turn us away from the hope of the benefit of Christ, whom we know will be of use to us not only in the future, but also in the present. Nor indeed, if an angel shows himself to us in order to deceive us, being suborned by the deceits of his father the devil, should he prevail against us; since we know that nothing is to be preferred to Christ, who is the Angel of great counsel. Nor if a miracle is performed by someone, as it is said to have been performed by Simon the magician, who is said to have flown in the air to scandalize the people of Christ, should it diminish our faith in the Savior, who, according to the knowledge of the witnesses, ascended above all the heavens with the help of a serving cloud (Acts 1:9). Nor should it take away our devotion to the Lord Jesus, whom we know descended from heaven to unite earthly things with spiritual things. Neither, if through the imagination, which it plans to deceive, it shows us a deep wonder with horror, by which we may be terrified and succumb to it: nor is it fitting that we break faith with Christ, whom we know descended for our sake into the depths of the earth and released the human race from death pressed down. Nor, if it promises us future things, which it promised to Eve (Gen. III, 4), will we give our consent to it, being separate from Christ, whom we believe and know to be God by virtue and nature. And even if by skill and cunning they may momentarily fashion another creature, as Jannes and Mambres fashioned before Pharaoh, it is absurd that through these things they should call us back from the true creator God, whom we know has created a creature in Christ his Son that exists for eternity (2 Tim. 3, 8). To some, it seems that he speaks of another creature in reference to idols; but this is not true, because he should be understood to mean that creature which Satan seems to fashion under the guise of seduction. But who is led astray from these things, from which he has departed by manifest error? But he feigns and meditates on these things, through which he can deceive even the elect. Therefore, there are no things that can separate us from the love of God, which is in Christ Jesus; for God demonstrates His love for us in Christ, while he delivers him for us.