If God be for us VERSE 31. What shall we say to these things? That is, what is the inference from what has hitherto been said? If God be for us, if he has delivered us from the law of sin and death, if he has renewed us by his spirit which dwells within us, it he recognizes us as his children and his heirs, and has predestinated us to holiness and glory, who can he against us? If God’s love has led to all the good just specified, what have we to fear for the future? He who spared not his own Son, will freely give us all things. This verse shows clearly what has been the apostle’s object from the beginning of the chapter. He wished to demonstrate that to those who accede to the 445plan of salvation which he taught, i.e. to those who are in Christ Jesus, there is no ground of apprehension; their final salvation is fully secured. The conclusion of the chapter is a recapitulation of all his former arguments, or rather the reduction of them to one, which comprehends them all in their fullest force; God IS FOR US. He, as our Judge, is satisfied; as our Father, he loves us; as the supreme and almighty Controller of events, who works all things after the counsel of his own will, he has determined to save us; and as that Being, whose love is as unchanging as it is infinite, he allows nothing to separate his children from himself. It has been objected, that if Paul had intended to teach these doctrines, he would have said that apostasy and sin cannot interfere with the salvation of believers. But what is salvation, but deliverance from the guilt and power of sin? It is, therefore, included in the very purpose and promise of salvation, that its objects shall be preserved from apostasy and deadly sins. This is the end and essence of salvation. And, therefore, to make Paul argue that God will save us if we do not apostatize, is to make him say, those shall be saved who are not lost. According to the apostle’s doctrine, holiness is so essential and prominent a part of salvation, that it is not so much a means to an end as the very end itself. It is that to which we are predestinated and called, and therefore if the promise of salvation does not include the promise of holiness, it includes nothing. Hence, to ask whether, if one of the called should apostasies and live in sin, he would still be saved, is to ask, whether he will be saved if he is not saved. Nor can these doctrines be perverted to licentiousness without a complete denial of their nature. For they not only represent sin and salvation as two things which ought not to be united, but as utterly irreconcilable and contradictory. VERSE 32. He that spared not his own Son, etc. That ground of confidence and security which includes all others, is the love of God; and that exhibition of divine love which surpasses and secures all others, is the gift of HIS OWN SON. Paul having spoken of Christians as being God’s sons by adoption, was led to designate Christ as his own peculiar Son, in a sense in which neither angels (Hebrews 1:5) nor men can be so called. That this is the meaning of the phrase is evident, 1. Because this is its proper force; own Son being opposed to adopted sons. An antithesis, expressed or implied, is always involved in the use446of the word i]diov, see Acts 2:6; Romans 11:24, 14:4; Titus 1:12. The Jews, we are told, took up stones to stone our Lord, because pate>ra i]dion e]lege to<n Qeo>n, thus making himself equal with God. Christ is in such a sense the Son of God, that he is of one nature with him, the same in substance, equal in power and glory. 2. Because the context requires it, as Paul had spoken of those who were sons in a different sense just before. 3. Because this apostle, and the other sacred writers, designate Christ as Son of God in the highest sense, as partaker of the divine nature; see Romans 1:4.