Roman law made all children, including adopted ones, equal heritors. Jewish law gave a double portion to the eldest son. The Roman law was naturally in Paul's mind, and suits the context, where adoption is the basis of inheritance.

If so be that (εἴπερ)

The conditional particle with the indicative mood assumes the fact. If so be, as is really the case.

Suffer with Him

Mere suffering does not fulfill the condition. It is suffering with Christ. Compare with Him - all things, Romans 8:32.

See on 1 Peter 5:12. It implies reasoning. "I judge after calculation made" (Godet). Compare Romans 3:28; 2 Corinthians 11:5; Philippians 3:13.

Only here and Philippians 1:20. From ἀπό away κάρα the head, δοκεῖν to watch. A watching with the head erect or outstretched. Hence a waiting in suspense. Ἀπό from, implies abstraction, the attention turned from other objects. The classical student will recall the watchman in the opening of Aeschylus' "Agamemnon," awaiting the beacon which is to announce the capture of Troy.

Creature (κτίσεως)

The word may signify either the creative act (as Romans 1:20), or the thing created (Mark 10:6; Mark 13:19; Mark 16:15; Colossians 1:23; Hebrews 4:13). See on 1 Peter 2:13. Here in the latter sense. The interpretations vary: 1. The whole unredeemed creation, rational and irrational. 2. All creation, except humanity. The point of difference is the inclusion or exclusion of humanity. The second explanation is preferable, the non-rational creation viewed collectively, animate and inanimate. Equivalent to all nature.

Waiteth (ἀπεκδέχεται)

Only in Paul and Hebrews 9:28. The whole passage, with the expressions waiting, sighing, hoping, bondage, is poetical and prophetic. Compare Psalm 19:2; Isaiah 11:6; Isaiah 14:8; Isaiah 55:12; Isaiah 65:17; Ezekiel 31:15; 37.; Habakkuk 2:11.

Only here, Ephesians 4:17; 2 Peter 2:18. Compare the kindred verb became vain (Romans 1:21 note), and the adjective vain (1 Corinthians 3:20; 1 Peter 1:18). Vain is also used to render κενός (1 Corinthians 15:14, 1 Corinthians 15:58; Ephesians 5:6; James 2:20). Κενός signifies empty; μάταιος idle, resultless. Κενός, used of persons, implies not merely the absence of good, but the presence of evil. So James 2:20. The Greek proverb runs. "The empty think empty things." Μάταιος expresses aimlessness. All which has not God for the true end of its being is μάταιος. Pindar describes the vain man as one who hunts bootless things with fruitless hopes. Plato ("Laws," 735) of labor to no purpose. Ezekiel 13:6, "prophesying vain things (μάταια)," things which God will not bring to pass. Compare Titus 3:9. Here, therefore, the reference is to a perishable and decaying condition, separate from God, and pursuing false ends.

By reason of Him who hath subjected (διὰ τὸν ὑποτάξαντα)

God, not Adam nor Satan. Paul does not use the grammatical form which would express the direct agency of God, by Him who hath subjected, but that which makes God's will the occasion rather than the worker - on account of Him. Adam's sin and not God's will was the direct and special cause of the subjection to vanity. The supreme will of God is thus removed "to a wider distance from corruption and vanity" (Alford).

The best texts transfer these words from the preceding verse, and construe with was made subject, rendering ὅτι that instead of because. "The creation was subjected in the hope that," etc. In hope is literally on hope, as a foundation. The hope is that of the subjected, not of the subjector. Nature "possesses in the feeling of her unmerited suffering, a sort of presentiment of her future deliverance" (Godet). Some adopt a very suggestive connection of in hope with waiteth for the manifestation.

Glorious liberty (ἐλευθερίαν τῆς δόξης)

Better, and more literally, as Rev., liberty of the glory. Liberty is one of the elements of the glorious state and is dependent upon it. The glory is that in Romans 8:18. The Greek student will note the accumulation of genitives, giving solemnity to the passage.

Introducing the proof of the hope, not of the bondage.

Groaneth - travaileth together (συστενάζει - συνωδίνει)

Both only here in the New Testament. The simple verb ὠδίνω to travail, occurs Galatians 4:19, Galatians 4:27; Revelation 12:2; and the kindred noun ὠδίν birth-pang, in Matthew and Mark, Acts, and 1 Thessalonians 5:3. See on Mark 13:9; see on Acts 2:24. Together refers to the common longing of all the elements of the creation, not to its longing in common with God's children. "Nature, with its melancholy charm, resembles a bride who, at the very moment when she was fully attired for marriage, saw the bridegroom die. She still stands with her fresh crown and in her bridal dress, but her eyes are full of tears" (Schelling, cited by Godet).

Better in hope. We are saved by faith. See on 1 Peter 1:3.

Hope - not hope

Here the word is used of the object of hope. See Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18.

Only here and Luke 10:40, on which see note. "Λαμβάνεται taketh. Precisely the same verb in precisely the same phrase, which is translated 'took our infirmities'," Matthew 8:17 (Bushnell).

As we ought (καθὸ δεῖ)

Not with reference to the form of prayer, but to the circumstances: in proportion to the need. Compare 2 Corinthians 8:12; 1 Peter 4:13.

Maketh intercession for (ὑπερεντυγχάνει)

Only here in the New Testament. The verb ἐντυγχάνω means to light upon or fall in with; to go to meet for consultation, conversation, or supplication. So Acts 25:24, "dealt with," Rev., "made suit." Compare Romans 8:34; Romans 11:2; Hebrews 7:25.

Which cannot be uttered (ἀλαλήτοις)

This may mean either unutterable or unuttered.

Or, are working together, now, while the creation is in travail. Together refers to the common working of all the elements included in πάντα all things.

For good

Jacob cried, all these things are against me. Paul, all things are working together for good.

Five times in the New Testament. In all cases it means foreknow. Acts 26:5; 1 Peter 1:20; 2 Peter 3:17; Romans 11:2. It does not mean foreordain. It signifies prescience, not preelection. "It is God's being aware in His plan, by means of which, before the subjects are destined by Him to salvation, He knows whom He has to destine thereto" (Meyer).

It is to be remarked:

1. That προέγνω foreknew is used by the apostle as distinct and different from predestinated (προώρισεν).

2. That, strictly speaking, it is coordinate with foreordained. "In God is no before." All the past, present, and future are simultaneously present to Him. In presenting the two phases, the operation of God's knowledge and of His decretory will, the succession of time is introduced, not as metaphysically true, but in concession to human limitations of thought. Hence the coordinating force of καὶ also.

3. That a predetermination of God is clearly stated as accompanying or (humanly speaking) succeeding, and grounded upon the foreknowledge.

4. That this predetermination is to the end of conformity to the image of the Son of God, and that this is the vital point of the passage.

5. That, therefore, the relation between foreknowledge and predestination is incidental, and is not contemplated as a special point of discussion. God's foreknowledge and His decree are alike aimed at holy character and final salvation.

"O thou predestination, how remote

Thy root is from the aspect of all those

Who the First Cause do not behold entire!

And you, O mortals! hold yourselves restrained

In judging; for ourselves, who look on God,

We do not known as yet all the elect;

continued...

Mostly in Paul. Elsewhere only Acts 20:29; 2 Peter 2:4, 2 Peter 2:5. Compare Genesis 22:16, which Paul may have had in mind.

His own (ἰδίου)

See on Acts 1:7; see on 2 Peter 1:3, 2 Peter 1:20.

With Him

Not merely in addition to Him, but all gifts of God are to be received, held, and enjoyed in communion with Christ.

Freely give

In contrast with spared.

Only here by Paul. Frequent in Acts. See Acts 19:38, Acts 19:40; Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. Lit., "to call something in one." Hence call to account; bring a charge against.

The following clauses are differently arranged by expositors. I prefer the succession of four interrogatives: Who shall lay? etc. Is it God? etc. Who is He that condemneth? Is it Christ? etc.

"Our faith should rest on Christ's death. but it should rather also so far progress as to lean on His resurrection, dominion, and second coming" (Bengel). "From the representations of the dead Christ the early believers shrank as from an impiety. To them He was the living, not the dead Christ - the triumphant, the glorified, the infinite, - not the agonized Christ in that one brief hour and power of darkness which was but the spasm of an eternal glorification" (Farrar, "Lives of the Fathers," i. 14).

A victory which is more than a victory. "A holy arrogance of victory in the might of Christ" (Meyer).

Angelic, higher than mere angels.

Things present (ἐνεστῶτα)

Only in Paul and Hebrews 9:9. The verb literally means to stand in sight. Hence to impend or threaten. So 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. Used of something that has set in or begun. So some render here. Bengel says: "Things past are not mentioned, not even sins, for they have passed away."

Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philippians 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc.

Conscience

See on 1 Peter 3:16.

Bearing me witness

Rev., bearing witness with me. See on Romans 8:16. Concurring with my testimony. Morison remarks that Paul speaks of conscience as if it were something distinct from himself, and he cites Adam Smith's phrase, "the man within the breast."

In the Holy Ghost

So Rev. The concurrent testimony of his declaration and of conscience was "the echo of the voice of God's Holy Spirit" (Morison).

Heaviness, so Wyc. and Tynd., in the earlier sense of sorrow. So Chaucer:

"Who feeleth double sorrow and heaviness

But Palamon?"

"Knight's Tale," 1456

Shakespeare:

"I am here, brother, full of heaviness."

2 "Henry IV.," iv., 5, 8

Rev., sorrow. Ὁδύνη is better rendered pain. Some derive it from the root ed eat, as indicating, consuming pain. Compare Horace, curae edares devouring cares. Only here and 1 Timothy 6:10.

Heart

See on Romans 1:21.

Or pray as 2 Corinthians 13:7, 2 Corinthians 13:9; James 5:16. Lit., I was wishing; but the imperfect here has a tentative force, implying the wish begun, but stopped at the outset by some antecedent consideration which renders it impossible, so that, practically, it was not entertained at all. So Paul of Onesimus: "Whom I could have wished (ἐβουλόμην) to keep with me," if it had not been too much to ask (Plm 1:13). Paul would wish to save his countrymen, even at such sacrifice, if it were morally possible. Others, however, explain the imperfect as stating an actual wish formerly entertained.

Accursed from Christ (ἀνάθεμα ἀπὸ τοῦ χριστοῦ)

Compare Galatians 1:8, Galatians 1:9; 1 Corinthians 12:3; 1 Corinthians 16:22. See on offerings, Luke 21:5. Set apart to destruction and so separated from Christ (Philippians 1:21; Philippians 3:8, Philippians 3:20). An expression of deep devotion. "It is not easy to estimate the measure of love in a Moses and a Paul. For our limited reason does not grasp it, as the child cannot comprehend the courage of warriors" (Bengel). Compare Moses, Exodus 32:32.

The double relative characterizes the Israelites with their call and privileges as such that for them he could even wish himself accursed.

Israelites

See on Acts 3:12.

Adoption

See on Romans 8:15. Israel is always represented as the Lord's son or first-born among all peoples. Exodus 4:22; Deuteronomy 14:1; Hosea 11:1.

The glory

The visible, luminous appearance of the divine presence was called by the Israelites the glory of Jahveh, or, in rabbinical phrase, the Shekinah. See Exodus 24:16; Exodus 40:34, Exodus 40:35; Ezekiel 1:28; Hebrews 9:5. Not the final glory of God's kingdom; for this belongs to the Gentiles as well as to the Jews.

The covenants (αἱ διαθῆκαι)

See on Matthew 26:28. Those concluded with the patriarchs since Abraham. See Galatians 3:16, Galatians 3:17; Ephesians 2:12. The plural never occurs in the Old Testament. See on Hebrews 9:16.

The giving of the law (ἡ νομοθεσία)

The act of giving, with a secondary reference to the substance of the law; legislation.

The service (ἡ λατρεία)

See on John 16:2; see on Luke 1:74; see on Revelation 22:3; see on Philippians 3:3. Here the sum total of the Levitical services instituted by the law.

continued...

From the midst of whom. But in order to guard the point that the reference is only to Christ's human origin, he adds, as concerning the flesh.

Who is over all, God blessed for ever (ὁ ὣν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας)

Authorities differ as to the punctuation; some placing a colon, and others a comma after flesh. This difference indicates the difference in the interpretation; some rendering as concerning the flesh Christ came. God who is over all be blessed for ever; thus making the words God, etc., a doxology: others, with the comma, the Christ, who is over all, God blessed forever; i.e., Christ is God (For minor variations see margin of Rev.)

Amen

See on Revelation 1:6.

Rev., but it is not as though. The thought is abruptly introduced. I am not speaking of a matter of such a nature as that the doctrine of faith involves the failure of God's promises to Israel.

Hath taken none effect (ἐκπέπτωκεν)

Lit., has fallen out. Rev., come to nought.

Not in Ishmael, though Ishmael also was the seed of Abraham. The saying of Genesis 21:12 is directly added without it is written or it was said, because it is assumed to be well known to the readers as a saying of God. The Hebrew is: "in Isaac shall posterity be named to thee." In the person of Isaac the descendant of Abraham will be represented and recognized. The general principle asserted is that the true sonship of Abraham does not rest on bodily descent.

Shall be called (κληθήσεται)

Named. See on Romans 4:17. Others, called from nothing. But the promise was made after Isaac was born.