The word 'for' here is huper and 'against' is kata.  The two

prepositions are used in a similar way in 2 Corinthians 13:8: 'For we can do

nothing against the truth, but for the truth'.  So also in Luke 9:50: 'He

that is not against us is for us'.

If anyone should ask, 'In what way has it been demonstrated that God is

for us?' the apostle refers back, in the words, 'these things', to the whole

chapter, and particularly to verses 29 and 30.  In His foreknowledge, His

predestination, His call, and His justification, He is most certainly 'for

us'.  To clinch the matter, however, Paul adds one all -powerful argument:

'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?' (Rom. 8:32).

The word translated 'to spare' (pheidomai) is used in the LXX in

connection with Abraham: 'Thou hast not withheld thy son, thine only son'

(Gen. 22:16).  The Hebrew word chasak, here translated 'withhold', is

rendered 'spare' in eight passages in the A.V.  One of these references is

solemnly suggestive of what it meant for God not to 'spare' His own Son:

'He made a way to His anger; He spared not their soul from death, but

gave their life over to the pestilence' (Psa. 78:50).

When we remember that these words were spoken of the Egyptians at the

time of the Exodus, the sufferings of Christ on our behalf stand out in even

greater fulness.  If Christ was spared nothing, if He bore all our sins, with

all their consequences, can there be any argument better able to give the

believer assurance before God?

'His own Son'.  With these words the initial argument of 8:1 -4 is

resumed.  In the first section, the utter inability of the flesh is answered

completely and for ever by 'God sending His own Son in the likeness of sinful

flesh', no condemnation to us being the inevitable result.  So in the closing

section, the fact that 'God spared not His own Son' is the apostle's answer

to all doubts, fears and accusations.  'With Him', therefore, we may

confidently believe that God will freely and graciously (charizomai, cf.

charisma, the 'free gift' in Rom. 5:16) give us all things.

We have drawn attention to the difference between 'all things' (panta)

which the Lord makes to work together for good, and 'the all things' (ta

panta) which He freely gives us with the gift of His beloved Son (see All and

All Things1).  The apostle now proceeds to unfold some of 'the all things'

that are ours, and concentrates upon two chief points:

No Condemnation -- in relation to the possibility of laying of a

charge against us.

No Separation -- in relation to overwhelming trials.

The first problem is solved by a reference to Christ's finished Work,

and the second by a reference to the everlasting association of the believer

with Christ.  Let us consider this in more detail.

The apostle's answer to the question: 'Who shall lay anything to the

charge of God's elect?' is simple, direct and conclusive: 'It is God that