Romans 8:31,32

Vv. 31 and 32 contain a question of an entirely general character; Romans 8:33-37 enumerate the different kinds of adversaries; Romans 8:38-39 are as it were the shout of victory on the battle-field now abandoned by the enemy.

Vv. 31, 32. “ What shall we then say to these things? If God be for us, who can be against us? 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? ”

The question: What shall we then say? does not introduce an objection, as in other passages; it invites the readers to take account of the position made theirs by the divine acts which have been thus far expounded, and to seek language adequate to such benefits (οὖν, then). It would be incorrect to give to the words πρὸς ταῦτα, to these things, the meaning of besides, as Bengel does; this would have required πρὸς τούτοις. Πρός here signifies in regard to: “What shall we say when we consider these things?” The apostle seeks to make himself and us thoroughly familiar with the nature of the new situation which is made ours. God has put Himself henceforth on our side...; for that reason alone all adversaries will be powerless. “Not that there are none,” says Calvin, “but with such a defender none of them is to be dreaded: Hic murus nobis est aheneus. ”

Vv. 32. This absolute assurance in God, Paul derives from the great act of mercy toward us which has been accomplished. The expression ὁς γε, literally, who at least, is undoubtedly used in Greek in the sense of who assuredly. It is allowable, however, to seek the more precise sense of this restrictive form, and we think it may be expressed by the paraphrase: “Who though he had done nothing else than that. ” There is a striking contrast between the expression: His own Son, and the verb spared not (so to say, did not treat delicately).

It is very clear here that the meaning of the word Son cannot be identified with that of Messiah

King. What would be meant by the expression: His own Messiah? The being in question is evidently one who is united to Him personally and who shares His nature, whom He brings, as it were, from His own bowels (ἑκ τοῦ ἰδίου). The apostle's expressions certainly reproduce those of the angel of the Lord to Abraham, after the sacrifice of Isaac: “Because thou hast not spared thy son, thine only son” (Gen 22:12). Meyer denies this parallelism, but without sufficient reason. There was, as it were, a victory gained by God over Himself when He gave up His well-beloved to that career of pain and shame, just as there was a victory gained by Abraham over himself when with Isaac he climbed the mount of sacrifice. The inward sacrifice consummated, God gave Him up for us.

For us all, says Paul. These words might here embrace the totality of human beings. But the us ought undoubtedly to have the same meaning as that of Romans 8:31, unless, indeed, the word all, which is added here, be meant to indicate an extension to be given to the circle denoted by the preceding us. But is it not more natural to hold that this all contrasts the totality of believers with the one being whom God has given to be their Saviour? “One for all” (2 Corinthians 5:14).

As all were the object of this sacrifice, so all things were comprehended in this gift. The word τὰ πάντα, all things, with the article, denotes a definite totality. This means all the gifts of grace previously enumerated. If, with the Greco-Lats., we reject the article, it is all things, absolutely speaking; which in the application amounts to the same thing. There is a very marked shade of difference between the verb: freely give (χαρίζεσθαι), and the preceding verbs: not sparing, giving up. While the latter express something painful, the former denotes an act full of pleasure to the heart of him who does it. How, after carrying through the sacrifice, would He not do the pleasant part of a gracious giver? Thus it is that all possible gifts, however great or small they may be, whether for this life or the next, are virtually comprised in the gift of the Son, just as the gift of all Abraham's possessions and of his person even were implicitly contained in that of Isaac. To give all things is a small matter after the best has been given. This is precisely what was expressed beforehand by the γέ, at least, at the beginning of the verse, and what is confirmed by the καί, also, added to the verb shall give. This particle indeed is connected with the verb, and not with the regimen with Him (see Philippi, in opposition to Meyer). He being once given, God will also bestow on us, in the course of our life, all other blessings.

The three questions which follow are only various applications of the question in Romans 8:31: “Who can be against us?” The first two (Romans 8:33-34) refer to attacks of a judicial nature; they contemplate enemies who contest the believer's right to pardon and salvation. The third (Romans 8:35-37) refers to a violent attack in which the enemy has recourse to brute force, to break the bond between Christ and the believer. The whole passage vividly recalls the words of Isaiah 50:7-9: “I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? Let us stand together: who is mine adversary? Let him come near to me! Behold, the Lord God will help me; who is he that shall condemn me?”