Are these resources recommendable? "Classic Commentaries and Studies on Romans (32 vols.)"
I need ,a recommendation of anybody who owns these resources http://www.logos.com/product/8518/classic-commentaries-and-studies-on-romans#001
Blessings in Christ.
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Robert Haldane has Carson's and my thumbs up.[Y]
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+1 for Haldane
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Thank you papa_gowgow and Robert. I am contemplating to buy these resources.I need some information.
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Blessings in Christ.
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Bump.
Blessings in Christ.
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Tes said:
I need ,a recommendation of anybody who owns these resources http://www.logos.com/product/8518/classic-commentaries-and-studies-on-romans#001
Classic Commentaries and Studies on Romans => http://www.logos.com/product/8518/classic-commentaries-and-studies-on-romans are available in larger bundle => http://www.logos.com/product/33554/the-complete-classic-commentaries-bundle that also has a rental option => http://www.logos.com/product/33555/the-complete-classic-commentaries-bundle-1537-vols-rental
Example from first Romans resource (by R. Anderson):
SECTION XXV
CHAP. 8 ver. 24–27
WHAT IT IS TO BE SAVED BY HOPE, AND TO BE HELPED IN OUR INFIRMITIES BY THE HOLY SPIRIT
We are now occupied with that part of the eighth chapter, which treats of the topic of Christian suffering; and, in the last section, I took occasion to point out to you how St. Paul places before us the consolations which the children of God derive from habitually looking forward to the adoption, to wit, the redemption of our body. To shew the certainty of this heavenly glory, our apostle, as you have seen, represents the whole creation as earnestly expecting this manifestation of the sons of God. For though the creature has been made subject to vanity, yet the apostle expressly tells us, that God hath subjected the same IN HOPE. And if this may be said respecting the rest of God’s creation, with how much greater emphasis may it be applied to those who have received that spirit of adoption, whereby we cry, Abba, Father; and to whom, therefore, that heavenly glory belongs in a more especial manner and measure! If it is hope, which leads the creation at large, while groaning and travailing in pain, still to wait for the manifestation of the sons of God; must it not follow, that it is hope also, which leads these who have the first fruits of the Spirit, while they themselves groan within themselves, still to wait for that day of the redemption of the body, which is to be the day of their public and solemn adoption as the children of God? Yes, brethren, hope is the “anchor of the soul, both sure and stedfast,”1 on which the believer rests, amidst all the storms and the billows of this sinful world! While faith enables the child of God to receive the promises of salvation, hope enables him to look forward unto the end, to the full perfection of bliss. If faith is the instrument, without which the sinner cannot lay hold of Christ, hope is the sure sign of his being in a justified and reconciled state. If faith is the guide which conducts the penitent into the paths of peace, it is hope which continually strengthens his persuasion of the Saviour’s love, and which teaches him to look for the fulness and perfection of salvation in heaven, because God hath plainly promised, and because faith hath surely believed that promise. And, accordingly, when we bring our children to the baptismal font, we are taught to pray, in their behalf, that they, being “stedfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally they may come to the land of everlasting life!”2
By thus placing hope at the very threshold of the Christian temple, as the companion of faith and love, the fathers of our church would seem to remind us that while it is by faith that the child of God has access into the grace wherein he stands, it is hope which enables him, under all the trials of life, to glory in tribulations,3 looking continually to that fulness of salvation in heaven, when, faith being swallowed up in certainty, and hope in fruition, love shall remain as his “never failing”4 portion through the ages of eternity! And it is this same truth which, in the former part of the passage before us, our apostle inculcates, beginning with these very emphatic words, For we are saved by hope:5 that is to say; how much soever we are, for the present, afflicted or distressed, so that we may be said to groan within ourselves,6 under the pressure of the burthen which is laid upon us, yet waiting as we are for the adoption, to wit, the redemption of our body, we feel that in assured hope we are saved, having, so to speak, already laid hold of this complete salvation by the power of our hope.7 But, as the apostle goes on to say, hope that is seen, is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.8 What an argument is this, brethren, against placing our happiness in any of the things around us! For if, in the sense above explained, we are saved by hope, and if hope that is SEEN is not hope, must it not follow, that the hope, of which the apostle speaks, and which, as he here declares, is inseparably connected with salvation, has not any relation whatever to the visible things around us? And is it not certain, therefore, that they only can know any thing whatever of the Christian’s hope who, instead of placing their happiness in worldly things, are looking continually to the things which are not seen, and are thus learning to regard the sufferings of this present time, as not WORTHY TO BE COMPARED with the glory which shall be revealed in us?9 Such was the apostle’s firm persuasion, and such, it is evident, must be the persuasion of all who lean upon the anchor of hope; for, as he argues, if we HOPE for that we see not, then do we with PATIENCE wait for it.
When our apostle was speaking, at the beginning of the fifth chapter, of the fruits of reconciliation with Christ, he represented the believer as glorying in tribulations,1 knowing that tribulation worketh patience; and patience, experience; and experience, hope.” By now reversing the order, and speaking of patience as following after hope, he would seem to remind us of this important truth, viz. that all the Christian graces move, as it were, in a perpetual circle, each of them, by a blessed action, and reaction, mutually producing and strengthening the other. And if it be indeed true, brethren, that the growth of Christian hope is always accompanied by the growth of Christian patience, (that divine grace which enables the child of God to “follow the Lamb whithersoever he goeth,”2) may I not pause for a while, and ask you to consider, more particularly, the nature and the character of Christian hope? It arises from a firm belief of the life to come, and of the inheritance prepared for all the children of God. And it is strengthened and improved, by continual meditation upon that heavenly inheritance. When faith has once enabled us to lay hold of the promises of salvation, hope follows in her train, to whisper to us, continually, respecting the blessed regions above. Hope represents to us, in a lively manner, the glory of the heavenly mansions. We contemplate the order, the harmony, and the happiness of the blessed “spirits of just men made perfect,”3 the presence of the great Mediator; and the wisdom, the power, and the goodness of the glorious Godhead uniting to form an assemblage of all that will tend to perfect the happiness of the redeemed. The prospect which hope gives, realizes heaven to our view, and, in comparison of it, this earth appears as nothing. All its honours fade, all its pleasures wither, all its pomp disappears, all its sufferings seem to be but for a moment, and the soul is swallowed up in the contemplation of that “eternal weight of glory”4 which is set before us. When heaven is called by way of eminence the glory of God,5 it implies that the glory which shines through the whole universe, is there collected, as the light is in the sun. And the Christian hope of this glory implies, that the soul is often transported into those happy regions, and that, there walking with God, it imbibes somewhat of the spirit and temper of that blessed place, one glimpse of which can afford more real delight to the soul, than all the pleasures put together which are to be found in this vain and transitory life. Now if our hope shall give us this bright and clear view of the life to come, so that it shall be in a manner present with us, then shall we know what it is to wait WITH PATIENCE for the glorious manifestation of the sons of God!6
Having thus shown that hope, the inseparable companion of a true and lively faith, is strengthened and improved by a frequent and delightful meditation on the happiness of heaven; I would now add, that its growth will always be manifested by a confident expectation of the full and blessed enjoyment of this glory of God. It is certain, brethren, that the clear view of the glory of heaven of which I have been speaking, would tend only to depress the spirits of men, if they could not entertain a hope that they might find admittance there. But it is one of the privileges of the Gospel, that they who truly receive it, may attain the fullest assurance of hope, that, through the infinite mercies of the Saviour, they shall enter into glory! For they “know whom they have believed,”7 and they are persuaded that he is equally able and willing to pardon their sins, and to admit them to his kingdom above.
But while I thus speak to you of the rich and full provision which has been made in the Gospel for the growth and the encouragement of Christian hope, I must remind you, that all who value this hope of glory, will make it their daily prayer that they may “walk worthy of the vocation wherewith they are called.”8 “He that hath this hope,” says St. John, “purifieth himself, even as he is pure.”9 This is the scriptural guard, brethren, against a presumptuous abuse of this doctrine; and you may rest assured, that there will always be a beautiful correspondence and harmony in every part of the conduct of those whose heart is right with God. You may rest assured, that the hope of heaven will always be closely and inseparably connected with that purity of mind, and that love to God, which will preserve the soul from sin.
It is to inculcate the above truth, that St. Peter joins the duty of “hoping to the end,” with that of “girding up the loins of the mind.”1 Alluding, in these words, to the custom of Eastern countries, where travellers gird up their long loose garments, in order that they may proceed on their journey without incumbrance, St. Peter seems to say, “Gather up your affections, that they hang not down to hinder you in your course. And not only gather them up, but gird them, so that they may not again fall loose.” And even so, my Christian brethren, ought we to be like men prepared for a journey tending to another place. Always remembering that this is not the home or the place of our rest, we should keep our loins girt up; we should take care that our affections do not train and drag down upon the earth; and we should learn, moreover, to thank God for all the trials through which we may have to pass, as the most signal instances of his providential care. For it is chiefly in the fair and calm weather of prosperity, says Leighton, that Christians suffer their affections to fall so low, that they abate somewhat of their heavenly hopes; and therefore it is that God doth often wisely and mercifully cause rough blasts of affliction to arise upon them, to make them gather up their loose garments more carefully, and gird them more closely round their loins.
In the world through which we are walking, brethren, there is, indeed, much mire of pollution, with which our garments, if not thus girt up, would assuredly be defiled. We are here walking, moreover, amidst briars and thorns, which, if we suffer our garments to fall loose, will entangle and hinder us, and possibly tear our garments. Must it not follow, therefore, that our only safe course is always to gird “up the loins of our minds,” and so to “hope to the end,” until, through God’s mercy, we reach that place of rest, where the inhabitants of the New Jerusalem walk with their long white flowing robes, without any fear of injury or pollution, because, “there shall in no wise enter into it any thing that defileth,”2 and because its streets are paved with pure gold?
In the two remaining verses of the passage before us, St. Paul speaks of the aid of the Holy Spirit, as being promised to those who, in hope and in patience, are waiting for the adoption, to wit, the redemption of the body. While the children of God are thus waiting, amidst manifold trials and temptations, for what they see not, their infirmities are so many and so great, that they would soon be overpowered if left to themselves; but, as our apostle goes on to say, in the person of all true believers, Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit; because3 he maketh intercession for the saints according to the will of God.4
Observe the emphasis of the apostle’s language; LIKEWISE the Spirit ALSO. It is as if he had said to the children of God; I have spoken to you of the many inducements which you have in the Gospel for bearing the cross patiently. I have told you that if we suffer here with Christ, we shall be also glorified together.5 I have told you that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.6 I have reminded you that you are not alone in this suffering state, but that the whole creation suffers with you, and is with an earnest expectation, waiting for the manifestation of the sons of God.7 I have told you, also, that you have the promise of hope, to enable you to look forward to the fulness of salvation in heaven, and the promise of patience, that you may quietly wait for its accomplishment; and, if all this is not enough to encourage you, let me now add, that likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered. The apostle spoke at the fifteenth verse, of our having received the spirit of adoption, whereby we cry, Abba, Father; and we may conclude, therefore, that by the expression which he here employs, of the Spirit making intercession for the children of God, with groanings which cannot be uttered, we are to understand him as declaring to us, according to the idiom of scripture, (which often attributes exclusively unto God himself, those things which his people do by his assistance,) that the Holy Spirit stirs up requests in us, and enables us to pray. And this view of the scope of the apostle’s language is abundantly confirmed by the word which St. Paul employs to describe the Spirit as helping our infirmities.7 For there is an emphasis in the original word, which, in exact accordance with what I have said in two former sections8 respecting the co-operation of our spirits with the Spirit who helpeth us, plainly intimates the obligation under which the children of God are placed to exert their little strength, feeble as it is, in concurrence with this Almighty aid.
Observe, in conclusion, the striking representation which is here given to us of the nature of prayer: groanings which cannot be uttered! Yes, brethren, the Holy Spirit sometimes excites in the children of God such ardency of devotion, and such vehement compunctions, that their hearts are too full for utterance. The prayer of the believer is often the unutterable groaning of a heart which deeply feels its misery, its poverty, and its impotence. But are these groanings concealed from God? No, says the apostle, He that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. If it is the Holy Spirit who himself prayeth within us, assuredly he, who gave him to his children, to be in them as their teacher and their guide, must know what is the mind of the Spirit. He that searcheth the heart, knows, therefore, that the prayers of his children do not proceed from their own natural desires, but that they are conformable to his most holy and blessed will. And “as the mother knoweth the cry of her own infant, though an hundred other children cry; and liketh it better than the eloquent oration and learned speech of some other, who is but a stranger to her; even so God is better pleased with the unutterable groans and ardent breathings of believers, than with the pompous and long petitions of hypocrites.”9
Anderson, R. (1833). A Practical Exposition of St. Paul’s Epistle to the Romans (pp. 218–230). London: J. Hatchard and Son.Keep Smiling [:)]
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