An Alphabetical Analysis
Volume 6 - Doctrinal Truth - Page 218 of 270
'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 great
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.
No condemnation.
No separation
We have already drawn attention to the difference between 'all things'
(panta Rom. 8:28) which the Lord makes to work together for our good, and
'the all things' (ta panta Rom. 8:32) which He freely gives us with the gift
of His beloved Son.  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 possible 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 more in 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
justifieth'.  The word engkaleo, 'lay to the charge', occurs seven times in
the New Testament, six references occurring in the Acts in connection with
Paul, and the seventh in the passage under consideration in Romans.  The
references in the Acts are as follows: 19:38,40; 23:28,29; 26:2,7.  The word
has reference to a court of law, and is rendered 'accuse', 'call in
question', and 'implead'.
The apostle next approaches the subject of the believer's security from
another angle: 'Who is he that condemns?' (Rom. 8:34).  Again, his answer is
complete and conclusive.  Our attention is turned from 'God that justifies'
to the ground of that justification which He Himself has laid.  'It is Christ
that died' -- it is this that puts away our sins; we are justified by His
blood, and reconciled by His death (Rom. 5:9,10).  'Yea, rather', the apostle
continues (or 'still more', an echo of the 'much more' of Rom. 5:9,15 and
17), 'that is risen again, Who is even at the right hand of God, Who also
maketh intercession for us'.  Here it will be observed that the apostle
brings forward the finished Work of Christ.  Not His death only, but also His