Prior Book | Prior Chapter | Prior Verse | Next Verse | Next Chapter | Next Book | Viewing NASB and Amplified 2015 | |
NASB | Romans 8:32 He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? |
AMPLIFIED 2015 | Romans 8:32 He who did not spare [even] His own Son, but gave Him up for us all, how will He not also, along with Him, graciously give us all things? |
Bible Question: Would you say that in this verse God is being represented as the Provider or Saviour if cross referenced to Romans 5:10? |
Bible Answer: GOD AND CHRIST AS SAVIOUR AND REDEEMER. The Old Testament points clearly to God as the Saviour and Redeemer. Job can declare, ‘I know that my Redeemer lives, and that he will stand at last upon the earth’ (Job 19.25), and the psalmist can speak of ‘the Lord’ as ‘my rock and my Redeemer’ (Psalm 19.14). Thus he can boldly declare, ‘they remembered that God was their rock, and the Most High God their Redeemer’ (Psalm 78.35), while in Psalm 106.21 we are told of a contrary occasion when, ‘they forgot God their Saviour’. Isaiah reminds God’s people that ‘your Redeemer is the Holy One of Israel’ (Isaiah 41.14), and God Himself declares ‘I am the Lord your God, the Holy One of Israel, your Saviour’ (Isaiah 43.3) or alternately, ‘your Redeemer, the Holy one of Israel’ (Isaiah 43.14 compare 47.4), so that He can add ‘beside Me there is no Saviour’ (Isaiah 43.11). Both words are combined in Isaiah 49.26, ‘I the Lord am your Saviour and your Redeemer, the Mighty One of Jacob’ (compare also 60.16). Jeremiah declares, ‘Oh hope of Israel, their Saviour in time of trouble’ (Jeremiah 14.8), while in 50.34 he adds, ‘their Redeemer is strong, the Lord of Hosts is His name’, while God declares through Hosea, ‘beside Me there is no Saviour’ (Hosea 13.4). God is therefore constant as Saviour and Redeemer. This passes over into the New Testament where Mary can declare, ‘my spirit has rejoiced in God my Saviour’ (Luke 1.47), and God is often declared to be our Saviour. Paul is ‘an apostle of Jesus Christ, by commandment of God our Saviour’ (1 Timothy 1.1) and he can speak of what is ‘good and acceptable in the sight of God our Saviour’ ( 1 Timothy 2.3). Indeed ‘the living God is the Saviour of all men, especially of those who believe’ (1 Timothy 4.10). Again Paul can say that the word is ‘committed to me (Paul) according to the commandment of God our Saviour’ (Titus 1.3). So that we are told to ‘adorn the doctrine of God our Saviour in all things’ (Titus 2.10), for ‘when the kindness and love of God our Saviour towards man appeared --- He saved us’ (Titus 3.4-5). And again Jude addresses his paean of praise to ‘the only God, our Saviour’ (Jude 1.25). Thus in the New Testament also God is both God and Saviour. This all makes it very significant, then, that Jesus Christ is regularly called our Saviour, and even ‘our God and Saviour’. The angels tell us, ‘unto you is born this day in the city of David a Saviour who is Christ the Lord’ (Luke 2.11), and the woman of Samaria declares Him to be ‘Christ, the Saviour of the world’ (John 4.42). Indeed ‘Him has God exalted with His right hand to be a Prince and a Saviour’ (Acts 5.31). He has ‘brought unto Israel a Saviour, Jesus’ (Acts 13.23). So Christ is ‘the head of the church, and He is the Saviour of the body’ (Ephesians 5.23). Thus we ‘wait for the Saviour, the Lord Jesus Christ’ (Philippians 3.20). For God’s purpose in Christ is revealed by ‘the appearing of our Saviour Jesus Christ’ (2 Timothy 1.10) and Paul can speak of ‘God the Father and the Lord Jesus Christ our Saviour’ (Titus 1.4). But he finalises the union when he says that we are looking for ‘the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ’ (Titus 2.13). It is to Him, says Paul, that we owe the blessing of ‘the renewing of the Holy Spirit which He poured out upon us richly, through Jesus Christ our Saviour’ (Titus 3.5-6). And John agrees, for he says, ‘the Father sent the Son to be the Saviour of the world’ (1 John 4.14). Peter can speak even more definitely of those who have ‘obtained like precious faith with us in the righteousness of our God and Saviour Jesus Christ (2 Peter 1.1), and of those who have had ministered to them an abundant entrance into ‘the eternal kingdom of our Lord and Saviour Jesus Christ’ (2 Peter 1.11) (note that the Greek construction in 1.1 (‘God and Saviour’) and 1.11 (‘Lord and Saviour’) is the same so that if ‘Lord’ refers to Jesus so must ‘God’). So Peter tells us to remember the commandment of ‘the Lord and Saviour’ (2 Peter 3.2) and that we are to ‘grow in grace and the knowledge of our Lord and Saviour Jesus Christ’ (2 Peter 3.18). To Peter Jesus is both ‘Lord and Saviour’ and ‘God and Saviour’. And in Acts 20.28 Paul can speak of ‘the church of God which He (God) purchased with His own blood’ in a context where the whole stress is on God. Thus the ‘God and Saviour’ of the Old Testament has become the ‘God and Saviour’ of the New Testament as revealed in Jesus Christ, Who is Himself ‘God and Saviour’. |