36 As G2531 it is written, G1125 G3754 For thy G4675 sake G1752 we are killed G2289 all G3650 the day long; G2250 we are accounted G3049 as G5613 sheep G4263 for the slaughter. G4967
Yea, for thy sake are we killed H2026 all the day H3117 long; we are counted H2803 as sheep H6629 for the slaughter. H2878
And G2532 why G5101 stand G2793 we G2249 in jeopardy G2793 every G3956 hour? G5610
I will bring them down H3381 like lambs H3733 to the slaughter, H2873 like rams H352 with he goats. H6260
Our bones H6106 are scattered H6340 at the grave's H7585 mouth, H6310 as when one cutteth H6398 and cleaveth H1234 wood upon the earth. H776
But I was like a lamb H3532 or an ox H441 that is brought H2986 to the slaughter; H2873 and I knew H3045 not that they had devised H2803 devices H4284 against me, saying, Let us destroy H7843 the tree H6086 with the fruit H3899 thereof, and let us cut him off H3772 from the land H776 of the living, H2416 that his name H8034 may be no more remembered. H2142
But thou, O LORD, H3068 knowest H3045 me: thou hast seen H7200 me, and tried H974 mine heart H3820 toward thee: pull them out H5423 like sheep H6629 for the slaughter, H2878 and prepare H6942 them for the day H3117 of slaughter. H2028
They shall put G4160 you G5209 out of the synagogues: G656 yea, G235 the time G5610 cometh, G2064 that G2443 whosoever G3956 killeth G615 you G5209 will think G1380 that he doeth G4374 God G2316 service. G2999
G1161 The place G4042 of the scripture G1124 which G3739 he read G314 was G2258 this, G3778 He was led G71 as G5613 a sheep G4263 to G1909 the slaughter; G4967 and G2532 like G5613 a lamb G286 dumb G880 before G1726 his G846 shearer, G2751 so G3779 opened he G455 not G3756 his G846 mouth: G4750
But G235 none G3762 of these things G3056 move me, G4160 neither G3761 count I G2192 my G3450 life G5590 dear G5093 unto myself, G1683 so G5613 that I might finish G5048 my G3450 course G1408 with G3326 joy, G5479 and G2532 the ministry, G1248 which G3739 I have received G2983 of G3844 the Lord G2962 Jesus, G2424 to testify G1263 the gospel G2098 of the grace G5485 of God. G2316
For G1063 I think G1380 that G3754 God G2316 hath set forth G584 us G2248 the apostles G652 last, G2078 as G5613 it were appointed to death: G1935 for G3754 we are made G1096 a spectacle G2302 unto the world, G2889 and G2532 to angels, G32 and G2532 to men. G444
Always G3842 bearing about G4064 in G1722 the body G4983 the dying G3500 of the Lord G2962 Jesus, G2424 that G2443 the life G2222 also G2532 of Jesus G2424 might be made manifest G5319 in G1722 our G2257 body. G4983 For we G2249 which G3588 live G2198 are G3860 alway G104 G1063 delivered G3860 unto G1519 death G2288 for G1223 Jesus' G2424 sake, G1223 that G2443 the life G2222 also G2532 of Jesus G2424 might be made manifest G5319 in G1722 our G2257 mortal G2349 flesh. G4561
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 8
Commentary on Romans 8 Matthew Henry Commentary
Chapter 8
The apostle, having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this chapter applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. "Comfort ye, comfort ye my people,' so runs our commission, Isa. 40:1. It is the will of God that his people should be a comforted people. And we have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the people of God have, accordingly, found this chapter a well-spring of comfort to their souls, living and dying, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are three things in this chapter:
Rom 8:1-9
Rom 8:10-16
In these verses the apostle represents two more excellent benefits, which belong to true believers.
Rom 8:17-25
In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, v. 17. In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal. 4:1, 2. Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises.
Rom 8:26-28
The apostle here suggests two privileges more to which true Christians are entitled:-
Rom 8:29-30
The apostle, having reckoned up so many ingredients of the happiness of true believers, comes here to represent the ground of them all, which he lays in predestination. These precious privileges are conveyed to us by the charter of the covenant, but they are founded in the counsel of God, which infallibly secures the event. That Jesus Christ, the purchaser, might not labour in vain, nor spend his strength and life for nought and in vain, there is a remnant given him, a seed that he shall see, so that the good pleasure of the Lord shall prosper in his hands. For the explication of this he here sets before us the order of the causes of our salvation, a golden chain, which cannot be broken. There are four links of it:-
Rom 8:31-39
The apostle closes this excellent discourse upon the privileges of believers with a holy triumph, in the name of all the saints. Having largely set forth the mystery of God's love to us in Christ, and the exceedingly great and precious privileges we enjoy by him, he concludes like an orator: What shall we then say to these things? What use shall we make of all that has been said? He speaks as one amazed and swallowed up with the contemplation and admiration of it, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things the less we wonder at them; but the further we are led into an acquaintance with gospel mysteries the more we are affected with the admiration of them. If Paul was at a loss what to say to these things, no marvel if we be. And what does he say? Why, if ever Paul rode in a triumphant chariot on this side of heaven, here it was: with such a holy height and bravery of spirit, with such a fluency and copiousness of expression, does he here comfort himself and all the people of God, upon the consideration of these privileges. In general, he here makes a challenge, throws down the gauntlet, as it were, dares all the enemies of the saints to do their worst: If God be for us, who can be against us? The ground of the challenge is God's being for us; in this he sums up all our privileges. This includes all, that God is for us; not only reconciled to us, and so not against us, but in covenant with us, and so engaged for us-all his attributes for us, his promises for us. All that he is, and has, and does, is for his people. He performs all things for them. He is for them, even when he seems to act against them. And, if so, who can be against us, so as to prevail against us, so as to hinder our happiness? Be they ever so great and strong, ever so many, ever so might, ever so malicious, what can they do? While God is for us, and we keep in his love, we may with a holy boldness defy all the powers of darkness. Let Satan do his worst, he is chained; let the world do its worst, it is conquered: principalities and powers are spoiled and disarmed, and triumphed over, in the cross of Christ. Who then dares fight against us, while God himself is fighting for us? And this we say to these things, this is the inference we draw from these premises. More particularly.
Mr. Hugh Kennedy, an eminent Christian of Ayr, in Scotland, when he was dying, called for a Bible; but, finding his sight gone, he said, "Turn me to the eighty of the Romans, and set my finger at these words, I am persuaded that neither death nor life,' etc. "Now,' said he, "is my finger upon them?' And, when they told him it was, without speaking any more, he said, "Now, God be with you, my children; I have breakfasted with you, and shall sup with my Lord Jesus Christ this night;' and so departed.