'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.

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