Difference between revisions of "8:1-2 What exactly does Paul mean by what he says here?"
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==<div id="8:3-4 Does V3 teach that Jesus had a human sinful nature?"></div> 8:3-4 Does V3 teach that Jesus had a human sinful nature?== | ==<div id="8:3-4 Does V3 teach that Jesus had a human sinful nature?"></div> 8:3-4 Does V3 teach that Jesus had a human sinful nature?== | ||
| − | No! Although Jesus took on human form at His incarnation He did not have the sinful nature of humans. His human nature was sinless - without the propensity to sin (cp Jn 8:46; 14:30; 2Cor 5:21; He 7:26; 1Pe 1:18-19; 2:21-22; 3:18; 1Jn 3:5). Some teach from 2Cor 5:21 that Jesus became a sinner on the cross. But that is not correct. Jesus took the condemnation for sin upon Himself on the cross but not as a sinner, but a sin offering - for the sins of all mankind (cp Isa 53:5-12; Jn 1:29; Ga 4:4-5; Php 2:7-8; He 9:26-28; 10:6-10: 1Jn 2:2). As a human being Jesus was tempted by sin, but He was not subject to its power as was every other human being after Adam ( | + | No! Although Jesus took on human form at His incarnation He did not have the sinful nature of humans. His human nature was sinless - without the propensity to sin (cp Jn 8:46; 14:30; 2Cor 5:21; He 7:26; 1Pe 1:18-19; 2:21-22; 3:18; 1Jn 3:5). Some teach from 2Cor 5:21 that Jesus became a sinner on the cross. But that is not correct. Jesus took the condemnation for sin upon Himself on the cross but not as a sinner, but a sin offering - for the sins of all mankind (cp Isa 53:5-12; Jn 1:29; Ga 4:4-5; Php 2:7-8; He 9:26-28; 10:6-10: 1Jn 2:2). As a human being Jesus was tempted by sin, but He was not subject to its power as was every other human being after Adam (cp Ro 5:17-19; He 2:18; 4:15). The core teaching of Ro 8:3-4 is that having destroyed sin's power over Christians by giving Christ as a sinless sacrifice for their sins, God has made it possible for Christians to obey His laws, if they follow after the Holy Spirit and no longer yield to their old sinful nature (cp Ro 6:3-7, 14; 7:4-6; 8:3-10; 2Cor 5:14-15, 17; Ga 5:16; Eph 4:17-24; 2Pe 1:1-4; 1Jn 3:6-9; 5:4, 18). See comments on all Ro 6 questions, also Ro 3:9, 5:12-14, 7:4, 7:7-23, 8:1-2, 8:3-4; Ga 5:17; Jas 4:5 and 1 Jn 3:6-9 |
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==<div id="8:11 What does the phrase "quicken your mortal bodies" (KJV) mean here?"></div> 8:11 What does the phrase "quicken your mortal bodies" (KJV) mean here?== | ==<div id="8:11 What does the phrase "quicken your mortal bodies" (KJV) mean here?"></div> 8:11 What does the phrase "quicken your mortal bodies" (KJV) mean here?== | ||
The word quicken in this context means give life to. Paul has in view here the future resurrection of believers, as is evidenced by the context, and the word also. This is what scriptures call the first resurrection. Since the same Spirit of God who raised up Jesus from the dead indwells believers, He will also raise up dead believers at the first resurrection (cp Jn 5:25, 28-29; 14:1-3; 1Cor 15:20-23; 50-58; 1Th 4:13-18; Tit 2:11-14; Rev 20:4-6). Paul goes on to say, "therefore" - because of the surety of the first resurrection - believers can no longer yield themselves to their old sinful nature. If they do they will forfeit their place in the future eternal kingdom (cp Ro 8:12-13; Ga 5:16-21; Col 3:1-11). | The word quicken in this context means give life to. Paul has in view here the future resurrection of believers, as is evidenced by the context, and the word also. This is what scriptures call the first resurrection. Since the same Spirit of God who raised up Jesus from the dead indwells believers, He will also raise up dead believers at the first resurrection (cp Jn 5:25, 28-29; 14:1-3; 1Cor 15:20-23; 50-58; 1Th 4:13-18; Tit 2:11-14; Rev 20:4-6). Paul goes on to say, "therefore" - because of the surety of the first resurrection - believers can no longer yield themselves to their old sinful nature. If they do they will forfeit their place in the future eternal kingdom (cp Ro 8:12-13; Ga 5:16-21; Col 3:1-11). | ||
Revision as of 22:28, 29 June 2011
This is Paul's testimony to the indwelling power of the Holy Spirit in believers to overcome sin. It is a continuation of his teaching in Ro 6 and 7 of how God through Christ has broken sin's power over believers and they no longer have to yield themselves to their old sinful nature. This is the normal Christian life under the full provision of the gospel, and is further proof that what Paul described in Ro 7 was not his post-conversion experience of sin's power under grace as many in the church believe, but his pre-conversion experience under the law (cp Ro 7:7-25). Condemnation in Ro 8:1 refers to the future punishment of unbelievers (cp Rev 20:11-15). Believers are not under condemnation because they no longer seek to gratify fleshly desires like they did before they were saved, as Paul described in Ro 7. Believers are now led by the Spirit and do the things that please God. This does not mean that they do not sin. Christians can, and do spontaneously sin, but they no longer habitually sin (cp Ro 6:1-7, 12-18; 7:4-6; Ga 5:16-18; Eph 2:1-7; Col 2:6-13; 3:1-11; 1Jn 3:6-9; 5:4, 18).
This is not teaching that once saved means always saved, as many contemporary Christians believe. Notwithstanding they are under grace, Christians must always confess and repent of sins they have committed (cp 1Jn 1:6-10; 2:1-6). If a believer goes back into sin and is not able to be converted again, then their end will be worse even than that of unbelievers (cp Lk 12:47-48; He 6:4-8; 10:26-31; 2Pe 2:20-22). The "law of the Spirit of life in Christ Jesus" in Ro 8:2 refers to the liberating force of the Holy Spirit setting believers free from the law of sin and death - empowering believers to say no to sin (cp 2Cor 3:17; 10:3-5; Eph 6:10-18). The law of the Spirit of life in Christ Jesus is not a written law, but a regulative principle emanating from the Holy Spirit which energises or activates believers to desire, and to do, God's will (cp Ro 6:17-18; 7:4-6; 12:1-2, 21; 1Cor 3:9; 6:19-20; Php 2:12-13; Col 3:1-10, 12-17). The "law of sin and death" is the controlling power of sin which places a person under bondage to sin and subject to the penalty of eternal damnation (cp Ro 7:14, 23 with Ro 6:16). See comments on all Ro 6 questions, also Ro 3:9, 5:12-14, 7:4, 7:7-23, 8:1-2, 8:3-4; Ga 5:17; Jas 4:5 and 1 Jn 3:6-9
Contents
- 1 8:3-4 Does V3 teach that Jesus had a human sinful nature?
- 2 8:11 What does the phrase "quicken your mortal bodies" (KJV) mean here?
- 3 8:12-16 How are we to understand what Paul says here?
- 4 ,/div> 8:17 What is the suffering with Christ that Paul refers to here?
- 5 8:19-21 What is Paul teaching here?
- 6 8:23 See comments on 2Cor 5:5
- 7 8:26-27 What do we learn from what Paul says here?
- 8 8:28-30 What exactly does this passage teach?
- 9 8:33 Who is the "elect" referred to here and how many "elects" of God are there in scripture?
- 10 8:35 Whose love is Paul referring to here - our love for Christ or His love for us?
8:3-4 Does V3 teach that Jesus had a human sinful nature?
No! Although Jesus took on human form at His incarnation He did not have the sinful nature of humans. His human nature was sinless - without the propensity to sin (cp Jn 8:46; 14:30; 2Cor 5:21; He 7:26; 1Pe 1:18-19; 2:21-22; 3:18; 1Jn 3:5). Some teach from 2Cor 5:21 that Jesus became a sinner on the cross. But that is not correct. Jesus took the condemnation for sin upon Himself on the cross but not as a sinner, but a sin offering - for the sins of all mankind (cp Isa 53:5-12; Jn 1:29; Ga 4:4-5; Php 2:7-8; He 9:26-28; 10:6-10: 1Jn 2:2). As a human being Jesus was tempted by sin, but He was not subject to its power as was every other human being after Adam (cp Ro 5:17-19; He 2:18; 4:15). The core teaching of Ro 8:3-4 is that having destroyed sin's power over Christians by giving Christ as a sinless sacrifice for their sins, God has made it possible for Christians to obey His laws, if they follow after the Holy Spirit and no longer yield to their old sinful nature (cp Ro 6:3-7, 14; 7:4-6; 8:3-10; 2Cor 5:14-15, 17; Ga 5:16; Eph 4:17-24; 2Pe 1:1-4; 1Jn 3:6-9; 5:4, 18). See comments on all Ro 6 questions, also Ro 3:9, 5:12-14, 7:4, 7:7-23, 8:1-2, 8:3-4; Ga 5:17; Jas 4:5 and 1 Jn 3:6-9
8:11 What does the phrase "quicken your mortal bodies" (KJV) mean here?
The word quicken in this context means give life to. Paul has in view here the future resurrection of believers, as is evidenced by the context, and the word also. This is what scriptures call the first resurrection. Since the same Spirit of God who raised up Jesus from the dead indwells believers, He will also raise up dead believers at the first resurrection (cp Jn 5:25, 28-29; 14:1-3; 1Cor 15:20-23; 50-58; 1Th 4:13-18; Tit 2:11-14; Rev 20:4-6). Paul goes on to say, "therefore" - because of the surety of the first resurrection - believers can no longer yield themselves to their old sinful nature. If they do they will forfeit their place in the future eternal kingdom (cp Ro 8:12-13; Ga 5:16-21; Col 3:1-11).
8:12-16 How are we to understand what Paul says here?
Born again Christians are accepted into God's family through their faith in Christ and have the same inheritance rights as Him (cp Jn 1:12-13 with Ro 8:17; Ga 4:4-7 and Eph 1:5-14). Born again Christians do not obey the behests of their old carnal nature as they used to and are no longer in bondage to the fear of death as they were previously when slaves to sin. Being led by the Holy Spirit is the hallmark of this relationship (cp Ro 8:1-13). The Aramaic term Abba Father in both Ro 8:15 and Ga 4:6is expressive of an especially close relationship to God, conveying a sense of intimacy. It means Father my Father. (See also comments on Ro 8:1-2, 8:3-4 and Ga 4:1-7, and for a more in-depth study on believers' inheritance rights with Christ see comments on 2Cor 1:21-22, 5:5; Eph 1:11-14; 1Jn 5:10-13).
,/div> 8:17 What is the suffering with Christ that Paul refers to here?
These are the sufferings all Christians are called on to endure for Christ's sake (cp Mt 10:38; Mk 10:29-30; Jn 16:33; Ac 14:21-22; Ro 12:12; Php 1:29; 2Ti 2:11-12; 3:12;He 13:12-13; 1Pe 4:1). Sharing as heirs with Christ also means sharing His sufferings (cp Jn 15:18-25). Suffering for Christ results from our relationship with Him (cp Php 3:7-11). As we learned in our study on Ro 5:3-5 suffering for Christ is needful for Christians to develop strength of character and steadfastness in faith (cp Ro 5:3-5with 1Cor 11:31-32; 2Cor 4:17-18; He 12:3-11; Jas 1:2-4; 1Pe 1:3-9; 4:12-14). Christians must be prepared to die for their faith if need be. But whatever form their suffering takes, whether it is mockery, ridicule or physical persecution, it is absolutely nothing when contrasted with the future glory Christ will share with us (cp Ro 8:18with Mt 5:10-12).
See also comment on Romans 5:3-5.
8:19-21 What is Paul teaching here?
The whole creation - all nature - comprising both the animate and the inanimate world, is waiting for the glorification of the saints so it too may also be delivered from the curse under which it now exists because of Adam's sin (cp Gen 3:17-18). The saints will be glorified when they go to Heaven to be with Jesus at the first resurrection (cp 1Cor 15:42-44; Col 3:4). The curse will be lifted and all things will be restored to what God intended them to be before Adam fell when Christ sets up His millennial kingdom on earth. There will be no more sin and sickness (cp Isa 33:20, 24; 35:3-6; 53:5; 1Cor 15:56-57; 1Pe 2:24). Worldwide peace will prevail in the kingdom (cp Isa 2:1-4 (Mic 4:1-3); Isa 9:6-7; 11:10; 19:23; 26:12; 32:18; 54:14; 57:19; 60:18; 66:12; Zech 14:9-11). There will be no more poverty; material blessings will fill the earth; prosperity will be for all (cp Isa 60:5-17; 62:8-9; 65:21-23; Mic 4:4; Zech 3:10). The earth will be restored to normal fertility and productivity; there will be no more famines in the land; fruitful seasons will be without interruptions; waste places will be restored to usefulness, deserts will blossom again (cp Isa 4:1-2; 30:23-25; 32:15; 35:1-2, 7;41:17-19; 43:19-20; 49:9-10; 51:3; 55:12-13; 61:4-5; Eze 34:24, 29, 36:8-12, 29-30, 33-38; 47:1-12; Joel 2:18-19, 21-27; 3:18; Amos 9:11-15; Zech 8:12; 14:8; Rev 7:16-17). Wild animals will be tame; children will play with once poisonous snakes (cp Isa 11:6-9; 65:25; Eze 34:25, 28). Sorrow and mourning will not exist (cp Isa 25:8;35:10; 60:20; 65:18-19; Rev 7:17; 21:4). The righteous will no longer die (cp Isa 65:20-22; 1Cor 15:52-56).
(We learn from Isa 65:20 that death will continue in the millennium, but only for those who commit sins worthy of death. No longer will babies die when only a few days old, and no longer will one hundred year old men be considered old - only sinners will die that young. Human life will be prolonged so that men will live as long as trees, and for the entire one thousand years if they do not commit a sin carrying the death penalty (cp Isa 11:2-5). V4 here refers to those humans in the millennium who Jesus judges worthy of death. The humans who do not rebel with Satan at the end of the thousand years, and have accepted Jesus as their saviour, will continue to live eternally with Jesus after the millennium (cp Mt 25:46; 1Cor 15:23-28; Eph 1:10; 2:7; Rev 20:7-15; 21:4)) No-one will ever die after the millennium.
Even though creation was not responsible for Adam's sin God extended the curse to cover it as well as humanity upon the basis that it would also be delivered from the curse when the saints are glorified. Being made subject to vanity means that creation was made vain, empty, futile, fruitless - not able to fulfil its purpose. That is why there are such great seasonal extremes, famines, typhoons, tidal waves, floods, pestilence, earthquakes, etc, that cause so much devastation in the earth. It is also why animals, reptiles, and sea creatures, etc, attack and kill humans as well as each other (see also comments on Ac 3:19-21, Rev 20:4-6).
8:23 See comments on 2Cor 5:5
8:26-27 What do we learn from what Paul says here?
This is a continuation of Paul's teaching from V17 (cp Ro 8:17-25). We learn from V23 here, that Christians themselves are also groaning within themselves awaiting the redemption of their bodies (cp 2Cor 5:1-4). The Holy Spirit we have been given is the pledge of Christ's coming to redeem us, and we patiently wait for Him (cp 2Cor 1:21-22; 5:5; Eph 1:12-14; 4:30). In the midst of these circumstances we are at a loss to know what to pray for at times, and as we pray in tongues the Holy Spirit takes hold with us and helps us to pray as we should. He does not take over and pray for us as some teach - it is a joint effort on both our parts. The word helpeth in Ro 8:26means to take hold together with. God who searches our hearts, knows what the mind of the Spirit is, and the Spirit makes intercession for us according to God's will (cp Psa 139:1-2 with 1Cor 2:11).
8:28-30 What exactly does this passage teach?
This is one of the most debated passages of scripture in Christendom. V28 is generally used to teach that God works through every circumstance of life for the good of those who love Him and are called according to His purpose. And this is a valid teaching in line with other scripture (cp Deut 8:15-16; Ro 5:3-5; 2Cor 4:17-18; He 12:3-11; Jas 1:2-4; 1Pe 1:3-9; 4:12-14). However, in the context of Ro 8, Ro 8:28-30 refers to the church - them that love God…them who are called according to His purpose - being predestined by God to be called and ultimately glorified with Jesus in eternity (cp Ro 8:16-18; 1Cor 1:21; Ga 4:4-7; Eph 1:3-14; 2:4-7; 3:1-12; Col 1:12-22; 2Ti 1:8-10; 4:8; Tit 2:11-14; 3:3-7; He 2:9-10; 5:9; 1Pe 2:6-10; 1Jn 5:11-12). This is the good that all things work together for in God's eternal purpose to those who love Him - God has predestined them for future glory with His Son, Jesus. According to His purpose refers to God's eternal purpose in Jesus as the Saviour through whom His plan of redemption would be accomplished (cp Isa 2:2-4; 4:2-6; 9:6-7; 53:11). God has predetermined that all who accept Jesus as their Saviour will be saved. The conjunction for in Ro 8:29 underlines the assurance of V28 that God's eternal purpose will be worked out in those who love Him: He will conform them to the image of Jesus (cp Php 2:12-13; 2Th 2:13-14; 2Ti 1:12; 1Jn 3:1-3).
Many in the church believe that Ro 8:29-30 refers to God sovereignly choosing certain ones from among mankind to be saved (and thus rejecting the others). But this is not correct as scriptures clearly teach. God has universally called everyone to salvation and has undertaken to save all who of their own free will, under conviction by the Holy Spirit, respond affirmatively to His call (cp Deut 30:15-18; Isa 1:16-20; 8:13-15; 45:22; 55:1-7; Joel 2:32; Mt 11:28-30; Jn 3:16-18, 36; 6:27, 35, 40, 47, 51-54; 7:37-38; 8:12; 10:9; Ac 2:21; Ro 10:9-13; Rev 21:6; 22:17). Whom He did foreknow simply means that God foreknew who would accept Jesus as their Saviour and He predestined them to future glory with Jesus. It does not mean as some teach, that God predestined them to salvation. Predestination in scripture does not refer to salvation at all, but to the future of those who are already saved, which is the church (cp Eph 3:1-19). When repentant sinners, under conviction by the Holy Spirit, accept Jesus as their Saviour they are called by God into the Church. Then they are justified, and at the future resurrection of the just, they will be glorified. That is the divine order: first foreknowledge, second predestination, third calling, fourth justification, fifth glorification.
In closing this study we could say that calling and predestination are analogous of a great ship on its way to heaven. The ship (the church) is chosen by God to be His very own vessel. Christ is the captain and the pilot of this ship. All who desire to be a part of this elect ship and its captain can do so through a living faith in Christ, by which they come on board the ship. As long as one is on the ship in company with its captain he is among the elect. If he chooses to abandon the ship and captain he ceases to be one of the elect. Calling is always only in union with the captain and His ship. Predestination tells us about the ship's destination and what God has prepared for those remaining on it. God invites everyone to come aboard the elect ship through faith in Christ. That is the sum total of foreknowledge, calling and predestination (Analogy by courtesy of Full Life Study Bible - p1846/7).
See also comments on Mt 11:28-30, 13:10-11, 20:16; Jn 3:14-15, 3:36, 6:37, 12:37-40, Ac 2:37-38, 13:48, 28:23-29; Ro 1:16-17, 3:24-26 (A), Ro 9:7, 9:10-13, 9:14-18,9:19-21, 10:14-17, 11:2, 11:4, 11:7-10; Eph 1:3-6, 1:11-14, 2:8-10; 1Th 1:4; 2Ti 1:8-9; 1Pe 1:2;
8:33 Who is the "elect" referred to here and how many "elects" of God are there in scripture?
The elect referred to here are Christians. There are four elects of God recorded in scripture: first and foremost is Jesus (cp Isa 42:1; 1Pe 2:6). Second are Christians. All Christians - Jews and Gentiles alike, are God's elect (cp Lk 18:7; Ro 11:5, 7, 28; Col 3:12; 1Th 1:4; 1Pe 1:1-2; 5:13; 2Pe 1:10; 2Jn 1,13). Third is Israel (cp Isa 45:4;65:9, 22; Mt 24:21-22,31; Mk 13:19-22,27). Fourth are Angels (cp 1Ti 5:21). Angels are called elect here as those chosen out by God of especially high rank as His messengers to human beings, or who minister to the special needs of believers (cp Psa 103:20-21; Lk 1:11-20, 26-38; Ac 12:21-23; 27:23; 1Cor 11:10; He 1:13-14;13:2).
8:35 Whose love is Paul referring to here - our love for Christ or His love for us?
Most Christians believe that it is Christ's love for us that Paul is referring to here, but there are some in the church who believe it is our love for Christ. They hold that the evils listed in V35 might affect men, but not Christ, and if we do not permit them to affect our love for Christ, then we are safe from all danger of backsliding This view has merit but it is out of context with what Paul is teaching in Ro 8:31-39, and is therefore not correct (cp Ro 8:31-39). When we study Paul's teaching in its entirety here it is plainly evident that it is Christ's love for us Paul is referring to in V35, not our love for Him. Paul shows in Ro 8:31-33 that God's love for us is such that none can accuse or harm us - God's love is demonstrated through Christ's atoning death (cp V32 with Jn 3:16; 15:13; Ro 5:8-11; 1Jn 4:9-10). In Ro 8:34 Paul gives us the assurance that Christ will be judge over all the earth, but He will not condemn us, and even now makes intercession for us with God (cp V34 with 1Ti 2:5; He 7:25; 9:24;1Jn 2:1). In Ro 8:35-36 Paul declares the permanence of God's love. The adversities we have to contend with in our Christian walk do not mean that God has forsaken us or stopped loving us, as many think. In fact, the opposite is true. God loves us more in our suffering for Christ's sake (cp Ro 8:35-36 with Mt 5:10-12; Lk 6:22-24;2Cor 1:3-5; 4:7-14, 17; Jas 5:10-11; 1Pe 2:19-21; 3:14-17; 4:12-19).
Ro 8:37 teaches that it is God's love for us that enables us to overcome all the trials of life (cp V37 with Jn 10:28-29; 16:33; 1Cor 15:57; Ga 2:20; Php 2:12-13; 2Th 2:16-17; 3:3-5; 2Ti 1:12; Jas 1:12; 1Jn 5:4, 18; Jude 24; Rev 1:5-6; 3:9-10). The word himself in 1Jn 5:18 (KJV), is an incorrect translation. The Greek root word should have been rendered him as in all the modern versions of the Bible. Thus the correct translation is "..but He that is begotten of God keepeth him, and that wicked one toucheth him not". He that is begotten of God is Jesus. Finally, in Ro 8:38-39 Paul expresses his belief that nothing in creation whatever, now or in the future, can ever come between us and God's love for us manifested in Christ (cp Ro 8:38-39). Christ's atoning death is the assurance that God is for us in all things necessary for our future glorification with Jesus (cp Ro 5:8-11; Ga 4:4-7; Eph 1:3-14; 2:4-7; 3:1-12; Col 1:12-22; Tit 2:11-14; He 12:9-10). The angels referred to in Ro 8:38 along with principalities, are fallen angels, because principalities are satanic forces (cp Eph 2:2; 6:11-12; Col 2:15). In closing, we should note that Paul is not justifying God's love in the face of evil in Ro 8:31-39, but celebrating the power of His love over evil.
Back to Romans Study
These are the sufferings all Christians are called on to endure for Christ's sake (cp Mt 10:38; Mk 10:29-30; Jn 16:33; Ac 14:21-22; Ro 12:12; Php 1:29; 2Ti 2:11-12; 3:12;He 13:12-13; 1Pe 4:1). Sharing as heirs with Christ also means sharing His sufferings (cp Jn 15:18-25). Suffering for Christ results from our relationship with Him (cp Php 3:7-11). As we learned in our study on Ro 5:3-5 suffering for Christ is needful for Christians to develop strength of character and steadfastness in faith (cp Ro 5:3-5with 1Cor 11:31-32; 2Cor 4:17-18; He 12:3-11; Jas 1:2-4; 1Pe 1:3-9; 4:12-14). Christians must be prepared to die for their faith if need be. But whatever form their suffering takes, whether it is mockery, ridicule or physical persecution, it is absolutely nothing when contrasted with the future glory Christ will share with us (cp Ro 8:18with Mt 5:10-12). See also comment on Romans 5:3-5.
8:19-21 What is Paul teaching here?
The whole creation - all nature - comprising both the animate and the inanimate world, is waiting for the glorification of the saints so it too may also be delivered from the curse under which it now exists because of Adam's sin (cp Gen 3:17-18). The saints will be glorified when they go to Heaven to be with Jesus at the first resurrection (cp 1Cor 15:42-44; Col 3:4). The curse will be lifted and all things will be restored to what God intended them to be before Adam fell when Christ sets up His millennial kingdom on earth. There will be no more sin and sickness (cp Isa 33:20, 24; 35:3-6; 53:5; 1Cor 15:56-57; 1Pe 2:24). Worldwide peace will prevail in the kingdom (cp Isa 2:1-4 (Mic 4:1-3); Isa 9:6-7; 11:10; 19:23; 26:12; 32:18; 54:14; 57:19; 60:18; 66:12; Zech 14:9-11). There will be no more poverty; material blessings will fill the earth; prosperity will be for all (cp Isa 60:5-17; 62:8-9; 65:21-23; Mic 4:4; Zech 3:10). The earth will be restored to normal fertility and productivity; there will be no more famines in the land; fruitful seasons will be without interruptions; waste places will be restored to usefulness, deserts will blossom again (cp Isa 4:1-2; 30:23-25; 32:15; 35:1-2, 7;41:17-19; 43:19-20; 49:9-10; 51:3; 55:12-13; 61:4-5; Eze 34:24, 29, 36:8-12, 29-30, 33-38; 47:1-12; Joel 2:18-19, 21-27; 3:18; Amos 9:11-15; Zech 8:12; 14:8; Rev 7:16-17). Wild animals will be tame; children will play with once poisonous snakes (cp Isa 11:6-9; 65:25; Eze 34:25, 28). Sorrow and mourning will not exist (cp Isa 25:8;35:10; 60:20; 65:18-19; Rev 7:17; 21:4). The righteous will no longer die (cp Isa 65:20-22; 1Cor 15:52-56).
(We learn from Isa 65:20 that death will continue in the millennium, but only for those who commit sins worthy of death. No longer will babies die when only a few days old, and no longer will one hundred year old men be considered old - only sinners will die that young. Human life will be prolonged so that men will live as long as trees, and for the entire one thousand years if they do not commit a sin carrying the death penalty (cp Isa 11:2-5). V4 here refers to those humans in the millennium who Jesus judges worthy of death. The humans who do not rebel with Satan at the end of the thousand years, and have accepted Jesus as their saviour, will continue to live eternally with Jesus after the millennium (cp Mt 25:46; 1Cor 15:23-28; Eph 1:10; 2:7; Rev 20:7-15; 21:4)) No-one will ever die after the millennium.
Even though creation was not responsible for Adam's sin God extended the curse to cover it as well as humanity upon the basis that it would also be delivered from the curse when the saints are glorified. Being made subject to vanity means that creation was made vain, empty, futile, fruitless - not able to fulfil its purpose. That is why there are such great seasonal extremes, famines, typhoons, tidal waves, floods, pestilence, earthquakes, etc, that cause so much devastation in the earth. It is also why animals, reptiles, and sea creatures, etc, attack and kill humans as well as each other (see also comments on Ac 3:19-21, Rev 20:4-6).
8:23 See comments on 2Cor 5:5
8:26-27 What do we learn from what Paul says here?
This is a continuation of Paul's teaching from V17 (cp Ro 8:17-25). We learn from V23 here, that Christians themselves are also groaning within themselves awaiting the redemption of their bodies (cp 2Cor 5:1-4). The Holy Spirit we have been given is the pledge of Christ's coming to redeem us, and we patiently wait for Him (cp 2Cor 1:21-22; 5:5; Eph 1:12-14; 4:30). In the midst of these circumstances we are at a loss to know what to pray for at times, and as we pray in tongues the Holy Spirit takes hold with us and helps us to pray as we should. He does not take over and pray for us as some teach - it is a joint effort on both our parts. The word helpeth in Ro 8:26means to take hold together with. God who searches our hearts, knows what the mind of the Spirit is, and the Spirit makes intercession for us according to God's will (cp Psa 139:1-2 with 1Cor 2:11).
8:28-30 What exactly does this passage teach?
This is one of the most debated passages of scripture in Christendom. V28 is generally used to teach that God works through every circumstance of life for the good of those who love Him and are called according to His purpose. And this is a valid teaching in line with other scripture (cp Deut 8:15-16; Ro 5:3-5; 2Cor 4:17-18; He 12:3-11; Jas 1:2-4; 1Pe 1:3-9; 4:12-14). However, in the context of Ro 8, Ro 8:28-30 refers to the church - them that love God…them who are called according to His purpose - being predestined by God to be called and ultimately glorified with Jesus in eternity (cp Ro 8:16-18; 1Cor 1:21; Ga 4:4-7; Eph 1:3-14; 2:4-7; 3:1-12; Col 1:12-22; 2Ti 1:8-10; 4:8; Tit 2:11-14; 3:3-7; He 2:9-10; 5:9; 1Pe 2:6-10; 1Jn 5:11-12). This is the good that all things work together for in God's eternal purpose to those who love Him - God has predestined them for future glory with His Son, Jesus. According to His purpose refers to God's eternal purpose in Jesus as the Saviour through whom His plan of redemption would be accomplished (cp Isa 2:2-4; 4:2-6; 9:6-7; 53:11). God has predetermined that all who accept Jesus as their Saviour will be saved. The conjunction for in Ro 8:29 underlines the assurance of V28 that God's eternal purpose will be worked out in those who love Him: He will conform them to the image of Jesus (cp Php 2:12-13; 2Th 2:13-14; 2Ti 1:12; 1Jn 3:1-3).
Many in the church believe that Ro 8:29-30 refers to God sovereignly choosing certain ones from among mankind to be saved (and thus rejecting the others). But this is not correct as scriptures clearly teach. God has universally called everyone to salvation and has undertaken to save all who of their own free will, under conviction by the Holy Spirit, respond affirmatively to His call (cp Deut 30:15-18; Isa 1:16-20; 8:13-15; 45:22; 55:1-7; Joel 2:32; Mt 11:28-30; Jn 3:16-18, 36; 6:27, 35, 40, 47, 51-54; 7:37-38; 8:12; 10:9; Ac 2:21; Ro 10:9-13; Rev 21:6; 22:17). Whom He did foreknow simply means that God foreknew who would accept Jesus as their Saviour and He predestined them to future glory with Jesus. It does not mean as some teach, that God predestined them to salvation. Predestination in scripture does not refer to salvation at all, but to the future of those who are already saved, which is the church (cp Eph 3:1-19). When repentant sinners, under conviction by the Holy Spirit, accept Jesus as their Saviour they are called by God into the Church. Then they are justified, and at the future resurrection of the just, they will be glorified. That is the divine order: first foreknowledge, second predestination, third calling, fourth justification, fifth glorification.
In closing this study we could say that calling and predestination are analogous of a great ship on its way to heaven. The ship (the church) is chosen by God to be His very own vessel. Christ is the captain and the pilot of this ship. All who desire to be a part of this elect ship and its captain can do so through a living faith in Christ, by which they come on board the ship. As long as one is on the ship in company with its captain he is among the elect. If he chooses to abandon the ship and captain he ceases to be one of the elect. Calling is always only in union with the captain and His ship. Predestination tells us about the ship's destination and what God has prepared for those remaining on it. God invites everyone to come aboard the elect ship through faith in Christ. That is the sum total of foreknowledge, calling and predestination (Analogy by courtesy of Full Life Study Bible - p1846/7).
See also comments on Mt 11:28-30, 13:10-11, 20:16; Jn 3:14-15, 3:36, 6:37, 12:37-40, Ac 2:37-38, 13:48, 28:23-29; Ro 1:16-17, 3:24-26 (A), Ro 9:7, 9:10-13, 9:14-18,9:19-21, 10:14-17, 11:2, 11:4, 11:7-10; Eph 1:3-6, 1:11-14, 2:8-10; 1Th 1:4; 2Ti 1:8-9; 1Pe 1:2;
8:33 Who is the "elect" referred to here and how many "elects" of God are there in scripture?
The elect referred to here are Christians. There are four elects of God recorded in scripture: first and foremost is Jesus (cp Isa 42:1; 1Pe 2:6). Second are Christians. All Christians - Jews and Gentiles alike, are God's elect (cp Lk 18:7; Ro 11:5, 7, 28; Col 3:12; 1Th 1:4; 1Pe 1:1-2; 5:13; 2Pe 1:10; 2Jn 1,13). Third is Israel (cp Isa 45:4;65:9, 22; Mt 24:21-22,31; Mk 13:19-22,27). Fourth are Angels (cp 1Ti 5:21). Angels are called elect here as those chosen out by God of especially high rank as His messengers to human beings, or who minister to the special needs of believers (cp Psa 103:20-21; Lk 1:11-20, 26-38; Ac 12:21-23; 27:23; 1Cor 11:10; He 1:13-14;13:2).
8:35 Whose love is Paul referring to here - our love for Christ or His love for us?
Most Christians believe that it is Christ's love for us that Paul is referring to here, but there are some in the church who believe it is our love for Christ. They hold that the evils listed in V35 might affect men, but not Christ, and if we do not permit them to affect our love for Christ, then we are safe from all danger of backsliding This view has merit but it is out of context with what Paul is teaching in Ro 8:31-39, and is therefore not correct (cp Ro 8:31-39). When we study Paul's teaching in its entirety here it is plainly evident that it is Christ's love for us Paul is referring to in V35, not our love for Him. Paul shows in Ro 8:31-33 that God's love for us is such that none can accuse or harm us - God's love is demonstrated through Christ's atoning death (cp V32 with Jn 3:16; 15:13; Ro 5:8-11; 1Jn 4:9-10). In Ro 8:34 Paul gives us the assurance that Christ will be judge over all the earth, but He will not condemn us, and even now makes intercession for us with God (cp V34 with 1Ti 2:5; He 7:25; 9:24;1Jn 2:1). In Ro 8:35-36 Paul declares the permanence of God's love. The adversities we have to contend with in our Christian walk do not mean that God has forsaken us or stopped loving us, as many think. In fact, the opposite is true. God loves us more in our suffering for Christ's sake (cp Ro 8:35-36 with Mt 5:10-12; Lk 6:22-24;2Cor 1:3-5; 4:7-14, 17; Jas 5:10-11; 1Pe 2:19-21; 3:14-17; 4:12-19).
Ro 8:37 teaches that it is God's love for us that enables us to overcome all the trials of life (cp V37 with Jn 10:28-29; 16:33; 1Cor 15:57; Ga 2:20; Php 2:12-13; 2Th 2:16-17; 3:3-5; 2Ti 1:12; Jas 1:12; 1Jn 5:4, 18; Jude 24; Rev 1:5-6; 3:9-10). The word himself in 1Jn 5:18 (KJV), is an incorrect translation. The Greek root word should have been rendered him as in all the modern versions of the Bible. Thus the correct translation is "..but He that is begotten of God keepeth him, and that wicked one toucheth him not". He that is begotten of God is Jesus. Finally, in Ro 8:38-39 Paul expresses his belief that nothing in creation whatever, now or in the future, can ever come between us and God's love for us manifested in Christ (cp Ro 8:38-39). Christ's atoning death is the assurance that God is for us in all things necessary for our future glorification with Jesus (cp Ro 5:8-11; Ga 4:4-7; Eph 1:3-14; 2:4-7; 3:1-12; Col 1:12-22; Tit 2:11-14; He 12:9-10). The angels referred to in Ro 8:38 along with principalities, are fallen angels, because principalities are satanic forces (cp Eph 2:2; 6:11-12; Col 2:15). In closing, we should note that Paul is not justifying God's love in the face of evil in Ro 8:31-39, but celebrating the power of His love over evil.