Exegetical and Hermeneutical Commentary of Romans 8:34
Who [is] he that condemneth? [It is] Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
34. condemneth ] Or perhaps (by a change of Gr. accent) shall condemn (at the Great Day).
It is Christ ] Here again, Is it Christ, &c.? should be read. Observe the level on which “God” and “Christ” are set in the language of this great passage. The One is as truly the Supreme Judge as the Other.
that died ] “for us” (ch. Rom 5:8).
yea rather, that is risen again ] “by reason of our justification,” (Rom 4:25.) The Resurrection is “ rather ” emphasized because it not only involves the Death, but is the proof of its Divine efficacy.
who is even at the right hand ] As the Incarnate, Slain, and Risen One; as wielding, in that character, “all power in heaven and earth;” not merely accepted as our Representative, but so accepted as to be on the eternal Throne. Cp. Heb 1:3; Rev 5:6-9; &c., &c. This is the only direct reference to the Ascension in the Epistle; but what a pregnant reference!
who also maketh intercession ] Another item in this solemn enumeration. The enthroned Son of God is actually pleading for the justified, in such a sense as to secure “ that their faith fail not.” (Luk 22:31-32) The fullest comment is Heb 4:14-16; Heb 7:25; Heb 9:11-12; Heb 9:24; 1Jn 2:1; and such O. T. passages as Exo 28:29.
Fuente: The Cambridge Bible for Schools and Colleges
Who is he that condemneth? – Who shall pass sentence of condemnation, and consign to perdition? The function of passing sentence of condemnation on people shall pertain to Christ, the judge of quick and dead, and the apostle proceeds to say that it was certain that he would not condemn the elect of God. They were therefore secure.
It is Christ that died – Or as it may be rendered, Shall Christ who has died, condemn them? The argument here is, that as Christ died to save them, and not to destroy them, he will not condemn them. His death for them is a security that he will not condemn them. As he died to save them, and as they have actually embraced his salvation, there is the highest security that he will not condemn them. This is the first argument for their security from the death of Christ.
Yea rather, that is risen again – This is a second consideration for their security from his work. He rose for their justification (Note, Rom 4:25); and as this was the object which he had in view, it follows that he will not condemn them.
Who is even at the right hand of God – Invested with power, and dignity, and authority in heaven. This is a third consideration to show that Christ will not condemn us, and that Christians are secure. He is clothed with power; he is exalted to honor; he is placed at the head of all things. And this solemn enthronement and investiture with power over the universe, is with express reference to the salvation of his church and people; Mat 28:18-19; Joh 17:2; Eph 1:20-23. The Christian is, therefore, under the protection of Christ, and is secure from being condemned by him.
Who also maketh intercession for us – Note, Rom 8:26. Who pleads our cause; who aids and assists us; who presents our interests before the mercy-seat in the heavens. For this purpose he ascended to heaven; Heb 7:25. This is the fourth consideration which the apostle urges for the security of Christians drawn from the work of Christ. By all these, he argues their complete security from being subject to condemnation by him who shall pronounce the doom of all mankind, and therefore their complete safety in the day of judgment. Having the Judge of all for our friend, we are safe.
Fuente: Albert Barnes’ Notes on the Bible
Verse 34. Who is even at the right hand of God] To which he has exalted our human nature, which he took in conjunction with his Divinity; and there he maketh intercession for us-manages all the concerns of his own kingdom in general, and of every member of his Church in particular.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who is he that condemneth? As none can accuse the elect of God, so much less can any condemn them, see Rom 8:1.
It is Christ that died; and it is he that is the Judge, and must condemn them, if they be condemned. His deatk frees them from condemnation; thereby he hath made a sufficient atonement and satisfaction for all their sins; and that which hath long ago satisfied in heaven for the sins of all the elect, may very well serve to satisfy the heart and conscience of a believing sinner here on earth. Such a one may thrown down the gauntlet, as the apostle doth, and challenge all the world. Let conscience, carnal reason, law, sin, hell, and devils, bring forth all they can, it will not be sufficient to condemnation; and that because of Christs death and satisfaction.
Yea rather, that is risen again: the resurrection of Christ hath a special influence upou our justification; and therefore the apostle puts a rather upon it, and that comparatively to the death of Christ: see Rom 4:25, and; See Poole on “Rom 4:25“.
Who is even at the right hand of God, who also makes intercession for us: faith finds matter of triumph, not only from Christs death and resurrection, but from his session at the right hand of God, and intercession for us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. yea rather, that is risenagainto make good the purposes of His death. Here, as in someother cases, the apostle delightfully corrects himself (see Ga4:9; and see on Ro 1:12); notmeaning that the resurrection of Christ was of more saving value thanHis death, but that having “put away sin by the sacrifice ofHimself”which though precious to us was to Him of unmingledbitternessit was incomparably more delightful to think that He wasagain alive, and living to see to the efficacy of His death inour behalf.
who is even“also”
at the right hand of GodTheright hand of the king was anciently the seat of honor (compare1Sa 20:25; 1Ki 2:19;Psa 45:9), and denotedparticipation in the royal power and glory (Mt20:21). The classical writings contain similar allusions.Accordingly Christ’s sitting at the right hand of Godpredicted inPs 110:1, and historicallyreferred to in Mar 16:19; Act 2:33;Act 7:56; Eph 1:20;Col 3:1; 1Pe 3:22;Rev 3:21 signifies the gloryof the exalted Son of man, and the power in the government ofthe world in which He participates. Hence it is called “sittingon the right hand of Power” (Mt26:64), and “sitting on the right hand of the Majestyon high” (Heb 1:3)[PHILIPPI].
who also maketh intercessionfor ususing all His boundless interest with God in ourbehalf. This is the top of the climax. “His Session atGod’s right hand denotes His power to save us; HisIntercession, His will to do it” [BENGEL].But how are we to conceive of this intercession? Not certainly as ofone pleading “on bended knees and with outstretched arms,”to use the expressive language of CALVIN.But yet, neither is it merely a figurative intimation that the powerof Christ’s redemption is continually operative [THOLUCK],or merely to show the fervor and vehemence of His love for us[CHRYSOSTOM]. It cannot betaken to mean less than this: that the glorified Redeemer, consciousof His claims, expressly signifies His will that the efficacyof His death should be made good to the uttermost, and signifies itin some such royal style as we find Him employing in that wonderfulIntercessory Prayer which He spoke as from within the veil(see on Joh 17:11, 12): “Father,I WILL that they also whomThou hast given Me be with Me where I am” (see on Joh17:24). But in what form this will is expressed is asundiscoverable as it is unimportant.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who is he that condemneth,…. That is, the elect of God: all mankind are deserving of condemnation, and are under the sentence of it, as in Adam; some are foreordained to condemnation; all in final impenitence and unbelief, are condemned already; and the whole world of the ungodly will be condemned at the last day; but none of God’s elect are, or shall be condemned: for they are loved with an everlasting love; they are chosen unto salvation; they are in Christ, where there is no condemnation; they are brought to believe in him, and by him are justified from all sin, and so are secure from condemnation. They are indeed deserving of it as others, considered in themselves; and are under the sentence of it, as in Adam, with the rest of mankind; and in their own apprehensions, when convinced of sin, righteousness, and judgment. And are there none that will condemn them? yes, their own hearts often condemn them; they are very forward to condemn one another; the world condemns them, and so does the god of it: but neither Father, Son, nor Spirit, will condemn them; not the Father, for he justifies; nor the Son, for
it is Christ that died: that he died is certain; the death he died was the death of the cross; the persons he died for were God’s elect; the reason of his dying for them was to make atonement for their sins; this came to pass through his substitution in their room and stead; this death of his was but once, yet of an eternal efficacy, and so a full security of them from all condemnation: for sin, the cause of condemnation, was removed by it; the condemnation itself was bore by Christ in their stead; the law and justice of God were satisfied by it; pardon of sin was procured by his blood; and complete justification obtained by his active and passive obedience; all which is confirmed by his resurrection, session at God’s right hand, and intercession: wherefore it is added,
yea, rather that is risen again. As the death, so the resurrection of Christ, is the security of God’s elect from condemnation; inasmuch as Christ rose again, as a conqueror over death, and over sin, the sting of death, and over Satan, who had the power of death; and also as a surety, having given satisfaction to law and justice: he engaged as a surety for his people; God in justice, and according to his righteous law, dealt with him, and by him as such; he satisfied both, and therefore was set free by them; hence neither law nor justice can condemn; besides he rose again as a common person, head and representative of his people, and for their justification: he first stood charged with all their sins, which by his Father, and with his own consent, were imputed to him; he was condemned and suffered death for them; when he rose from the dead, he was justified and acquitted from them all; and all his people were justified in him, and with him: yea, the resurrection of Christ is rather a greater security from condemnation, than his death; Christ’s death expiated sin, but his resurrection brought in the everlasting righteousness; notwithstanding Christ’s death, had he not risen again, we should have been in our sins, and so liable to condemnation; Christ’s dying showed that he was arrested and condemned, but his resurrection shows that he is discharged, and we in him:
who is even at the right hand of God. The ascension of Christ, his entrance into heaven, and session at the right hand of God, are also a very considerable security of God’s elect from condemnation; for when he ascended from earth to heaven in human nature, accompanied by angels, of which they and his disciples were witnesses, he led captivity captive, or triumphed over those that led his people captive, as sin, Satan, the law, death, and every other enemy of theirs; he entered into heaven to prepare it for them, to take possession of it in their name, to appear in the presence of God for them, and as having obtained the eternal redemption of them, where he was received with a welcome, as the surety and head of the chosen ones, and then sat down at the right hand of God; which shows that he had done his work, and to satisfaction, is advanced above all, power is given to him, all things are put under him, and he is head over all things to the church: and since he is at the right hand of God, as an advocate and intercessor for his people, it will be to no purpose, and of no avail, that Satan, or any other enemy, is at their right hand to resist them:
who also maketh intercession for us; which is done, not by vocal prayer, as in the days of his flesh on earth; or as supplicating an angry judge; or as controverting: a point in the court of heaven; but by the appearance of his person for us, by the presentation of his sacrifice, by offering up the prayers and praises of his people, by declaring it as his will, that such and such blessings be bestowed upon them, and by seeing to it, that the benefits of his death are applied to those, for whom they were designed; which intercession of Christ proceeds upon the foot of a satisfaction made; it always continues, and is ever prevalent, and so has a considerable influence to secure from condemnation. The apostle, in this verse, seems to have in view a passage in Job 34:29; which the Septuagint render, “and he gives peace, and who is he that condemneth?”
Fuente: John Gill’s Exposition of the Entire Bible
Shall condemn (). Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an “Advocate” at God’s Court (1Jo 2:1), “who is at the right hand of God” ( ) “who also maketh intercession for us” ( ). Our Advocate paid the debt for our sins with his blood. The score is settled. We are free (8:1).
Fuente: Robertson’s Word Pictures in the New Testament
Rather [] . “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,” 1. 14).
Fuente: Vincent’s Word Studies in the New Testament
1) “Who is he that condemneth (tis ho katakrinon) “Who (is) the one condemning?” This series of successive challenging questions extends Rom 8:33-35, indicating that there is none able to bring a damning, condemning, severing charge against God’s elect “in Christ,” to sever them from him as believers, or as a church, Joh 5:24; Mat 16:18; Mat 28:20; Rom 8:1.
2) “It is Christ that died,” (Christos lesous ho apothanon) “Christ Jesus is the one who died;” to redeem from “all iniquity” and “purify unto himself a peculiar people,” to redeem as individuals and to purge or purify unto himself the peculiar people, the church, Eph 5:23; Eph 5:25-27; Eph 5:31; 2Co 11:2; Rev 19:5-9.
3) “Yea rather, that is risen again,” (mallon de sgertheis) “What is more he has been raised and is risen;” demonstrating his power over death, thru the Holy Father, and the Holy Spirit, Rom 8:11; he holds, on the believers behalf, the keys (power or jurisdiction over) death, the grave, and hell, Heb 2:14-18; 1Th 4:16-17; Rev 1:18.
4) “Who is even at the right hand of God,” (hos estin en deksia tou theou) “who is at (also) at the right hand of God;” for the defense and intercession, of believers while they live, and to welcome them home, when they depart this life, Heb 1:3; Eph 1:20-21; 2Co 5:8-9; Php_1:23.
5) “Who also maketh intercession for us,” (hos kai entugchanei huper hemon) “Who also supplicates or intercedes (even now) on our behalf,” Heb 7:25; 1Jn 2:1-2; Heb 10:11-13.
Fuente: Garner-Howes Baptist Commentary
34. Who is he that condemns? etc. As no one by accusing can prevail, when the judge absolves; so there remains no condemnation, when satisfaction is given to the laws, and the penalty is already paid. Now Christ is he, who, having once for all suffered the punishment due to us, thereby declared that he undertook our cause, in order to deliver us: he then who seeks hereafter to condemn us, must bring back Christ himself to death again. But he has not only died, but also came forth, by a resurrection, as the conqueror of death and triumphed over all its power.
He adds still more, — that he now sits at the right hand of the Father; by which is meant, that he possesses dominion over heaven and earth, and full power and rule over all things, according to what is said in Eph 1:20. He teaches us also, that he thus sits, that he may be a perpetual advocate and intercessor in securing our salvation. It hence follows, that when any one seeks to condemn us, he not only seeks to render void the death of Christ, but also contends with that unequalled power with which the Father has honored him, and who with that power conferred on him supreme authority. This so great an assurance; which dares to triumph over the devil, death, sin, and the gates of hell, ought to lodge deep in the hearts of all the godly; for our faith is nothing, except we feel assured that Christ is ours, and that the Father is in him propitious to us. Nothing then can be devised more pestilent and ruinous, than the scholastic dogma respecting the uncertainty of salvation.
Who intercedes, etc. It was necessary expressly to add this, lest the Divine majesty of Christ should terrify us. Though, then, from his elevated throne he holds all things in subjection under his feet, yet Paul represents him as a Mediator; whose presence it would be strange for us to dread, since he not only kindly invites us to himself, but also appears an intercessor for us before the Father. But we must not measure this intercession by our carnal judgment; for we must not suppose that he humbly supplicates the Father with bended knees and expanded hands; but as he appears continually, as one who died and rose again, and as his death and resurrection stand in the place of eternal intercession, and have the efficacy of a powerful prayer for reconciling and rendering the Father propitious to us, he is justly said to intercede for us.
Fuente: Calvin’s Complete Commentary
(34) It is Christ . . .The remainder of this verse is to be closely connected with the opening of the next. He that died, rose, &c., is Christ: who then shall separate us from His love? The two questions, Who is he that condemneth? and Who shall separate us? are really parts of the reply to the main question thrown into an interrogative form. At another moment the sentence would probably have been differently cast, but the Apostles mind is in an attitude of challenge.
Yea rather.Yea more. The pledges that Christ has given us of His love did not end, but only began with His death.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
34. Condemneth The reason why there can be no charge is because there can be no condemnation; and the reason why there can be no condemnation is this most conclusive one, Christ that dieth. The penalty of our sins hath been suffered, and the faithful are unpunishable and uncondemnable. He who hath so suffered claims us as his right. To assert this claim he is risen again, and to give decisive authority to his claim he is even at the right hand of God. The image is drawn from the custom of Oriental kings of seating persons of the highest honour at the right side of the throne. So Solomon seated his mother at his own right hand, (1Ki 2:19,) so Salome desired to place one of her sons at the right hand and the other at the left of the royal Messiah, (Mat 20:21,) and so the Psalmist seats the Messiah-Jehovah at the right hand of Jehovah, (Psa 110:1.)
Intercession So in Heb 7:25, we learn that He ever liveth to make intercession for us. So also Heb 9:24, and 1Jn 2:1. What the precise form of this intercession of the ever living Jesus is we know not. Yet it can be no otherwise than an essential perpetuation of his high priestly prayer in John 17. Though, however, his glorified form kneel not, and no voice be uttered, still his presence, with the history and glory of his death about him, is a perpetual memorial of mercy unto God. His blood has a perpetual voice, speaking better things than the blood of Abel.
‘Who is he who will condemn? It is Christ Jesus who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.’
Nor can anyone condemn God’s ‘chosen and beloved ones’ (His elect). For the only One Who has the right to condemn is the One appointed by the Father as Judge (Joh 5:22; Joh 5:27; Act 17:31). And He, rather than condemning them, died for them, and having been raised from the dead, now makes intercession for them as the One Who is at God’s right hand, as a result of which He is able to save them to the uttermost (Heb 7:25).
Many would prefer to translate as, ‘it is God Who justifies, Who is he who condemns?’ taking the two phrases together. This puts in apposition two words which are the opposite of each other, ‘justify’ and ‘condemn, and links more closely with Isa 50:8 (see below). But the overall significance is the same. Although less directly, the following reference to the activity of Christ is still applicable to the fact that we will not be condemned, but is then also more closely linked with the words, ‘who will lay anything to the charge of God’s beloved and chosen ones’. They are an assurance that for God’s chosen ones Christ Jesus will be neither judge nor prosecutor.
We can compare with these questions the question regarding the Servant in Isa 50:8, which may well be one of the sources of Paul’s thoughts, ‘He is near Who justifies Me, who will contend with Me — behold the Lord God is near who will condemn Me’. The purport there is the same. The one who is accounted as righteous by God, has nothing to fear from the accusations of man, or even of angels.
With regard to Christ Jesus being at God’s right hand compare Psa 110:1 where the future Davidic king was told by YHWH to ‘sit at My right hand’. And here we must make a differentiation. Because Christ Jesus is God He sits on His Father’s throne (Rev 3:21), enjoying the glory which He had with Him before the world was (Joh 17:5), but because He has been raised as man and Messiah He sits in His manhood on a throne at God’s right hand as God’s Christ (Messiah). See Rev 3:21. We need not question the logic of this because both descriptions are metaphorical, illustrating different theological ideas (that Christ rules as both God and glorified man), for there are no physical thrones in Heaven. Thrones are an earthly concept. They represent authority. And God cannot be limited to permanently sitting on a throne, any more than He could be limited to dwelling in a Temple (1Ki 8:27).
34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
Ver. 34. Who is he that condemneth? ] To the sentence of death he opposeth Christ’s death.
Who is even at the right hand ] And as Christ is at the right hand of his Father, so is the Chruch at the right hand of Christ, Psa 45:9 , a place of dignity and safety.
It is = Shall.
even = also.
at. App-104.
also, &c. = intercedes also.
Rom 8:34. , – – , that died, yea rather-who even-who also) The order of the enumeration of the things contrary, Rom 8:35; Rom 8:38-39, corresponds to these four weighty turning points of his argument. In Rom 8:35, the former are lighter and less considerable [than in Rom 8:38], and may be all referred to [reduced to the one head, viz.] death, Rom 8:38, inasmuch as they are, as it were, previous tendencies towards death. The contraries in the way of the elect, enumerated in Rom 8:38-39, are more weighty ones. That topic will be by and by brought out more fully.-, rather) ch. Rom 5:10. Our faith ought to lean on the death of Christ, but it ought rather also to make such progress, as to lean on His resurrection, kingly dominion, and second coming.- , is at the right hand of God) He is able to save; He Himself and the Father. The ascension is not previously mentioned, nor does the mention of His glorious coming follow: for the former is the act of sitting at the right hand of God, the latter entirely takes away all, that threatens separation from the love of God, and brings in the state of glory, of which Rom 8:30 treats.-, intercedes) He is willing to save: He Himself and the Father.
Rom 8:34
Rom 8:34
who is he that condemneth?-No human tribunal, no earthly judge can condemn. All judgment has been committed to the Son, who is our Advocate with the Father. (1Jn 2:1). [In support of this assertion the four great facts about Christ Jesus are here presented.]
It is Christ Jesus that died,-[All ground of condemnation is removed by his death for our sins.]
yea rather, that was raised from the dead,-His resurrection as the evidence of the validity of all his claims is a much more decisive proof of the security of all who trust in him than his death could be, for by it he was proven to be the Son of God. In his speech before the Epicurean and Stoic philosophers at Athens, Paul said: The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Act 17:30-31). Another inspired man says: Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead (1Pe 1:3).
who is at the right hand of God,- [This solemn investure with power in heaven and on earth is with express reference to the salvation of his people. (Mat 28:18-20; Joh 17:2; Eph 1:20-23).]
who also maketh intercession for us.-He stands at the throne of God ready to plead our cause. He has already propitiated the favor of God to the whole world through the sacrifice of himself in its behalf. If he found joy in enduring the cross and despising the shame for us when we were sinners, how much more ready must he be to offer petitions in behalf of his erring disciples! (1Jn 2:1).
Who: Rom 8:1, Rom 14:13, Job 34:29, Psa 37:33, Psa 109:31, Jer 50:20
It is Christ: Rom 4:25, Rom 5:6-10, Rom 14:9, Job 33:24, Mat 20:28, Joh 14:19, Gal 3:13, Gal 3:14, Heb 1:3, Heb 9:10-14, Heb 10:10-14, Heb 10:19-22, Heb 12:2, 1Pe 3:18, Rev 1:18
who is even: Mar 16:19, Act 7:56-60, Col 3:1, Heb 8:1, Heb 8:2, Heb 12:1, 1Pe 3:22
who also: Rom 8:27, Isa 53:12, Joh 16:23, Joh 16:26, Joh 16:27, Joh 17:20-24, Heb 4:14, Heb 4:15, Heb 7:25, Heb 9:24, 1Jo 2:1, 1Jo 2:2
Reciprocal: Exo 30:8 – a perpetual Lev 16:20 – live goat Num 7:15 – General Jos 20:2 – Appoint 2Sa 12:13 – thou Job 13:18 – I know Job 23:7 – so should Job 35:14 – trust Psa 49:5 – Wherefore Isa 45:25 – the Lord Jer 30:21 – and I Zep 3:15 – he hath Mat 20:21 – the one Luk 22:32 – I have Luk 22:69 – on Joh 3:18 – is not Joh 5:24 – and shall not Joh 14:16 – I will Joh 16:10 – righteousness Act 2:24 – God Act 10:43 – whosoever Rom 10:9 – and shalt 1Co 15:17 – ye are 2Co 4:17 – our Eph 1:20 – and set Col 3:3 – your 1Th 1:10 – whom 1Th 5:10 – died Heb 6:20 – for Heb 10:12 – General Rev 8:3 – stood Rev 11:12 – And they
:34
Rom 8:34. This question is simlar to the one in the preceding verse. Since Christ died for these chosen ones, and took his place by the Father’s right hand after his resurrection, He will intercede for them when enemies condemn them.
Rom 8:34. Who is he that condemneth? See above.
It is Christ Jesus. The weight of evidence apparently favors the insertion of Jesus. We may paraphrase: Christ Jesus is the one who died, etc.
Died, etc. The four great saving facts about Christ Jesus are here mentioned in order: His death, resurrection, ascension, and continued intercession. The usual view presents these facts as a proof that Christ will not condemn us. (The interrogative form would be: Shall Christ Jesus who died, etc.). Meyers view bases upon them the question of Rom 8:35, proving that nothing can separate us from His love.
Yea, rather. Not His death alone, but His death followed by His resurrection gives security.
Risen again, or, was raised, some good authorities adding from the dead. There is about the same amount of evidence against inserting even before at the right hand of God.
Maketh intercession, or, pleadeth, as we render it in Rom 8:27. To the three great past facts is added one which is present and abiding. Comp. Heb 7:25; Heb 9:24; 1Jn 2:1. The fact is undoubted, and its pertinence in the Apostles argument obvious, whatever view be taken of the connection.
The apostle here goes on with the triumphant challenge in the foregoing verse begun, Who shall condemn the justified believer?
And here observe, 1. The holy challenge of faith, it is ready for all comers, and bids defiance to all accusations. If the law implead, faith says, Christ, in the likeness of sinful flesh, has condemned sin in the flesh. If death looks the believer in the face, faith saith, Christ has abolished death, and brought life and immortality to light. If Satan roar, faith can scorn, and tell him to his teeth, he is a conquered enemy; that Christ by his death has destroyed him that had the power of death. Yea, if God himself frown upon the believer, faith can bring to God a righteousness that is highly pleasing to him, with respect to which God may be just, and yet the justifier of him that believeth in Jesus.
Observe, 2. The ground of this triumphant challenge which faith enables the believer to make, and that is the mediation of Jesus Christ, in the four eminent branches of it, his death, resurrection, exaltation and intercession. Christ died, is risen again, is even at God’s right hand, making continual intercession for us.
Thence learn, That a believer’s triumphs over condemnation, do eminently arise from the several acts of Christ’s mediation. Christ died and rose again; our debt is therefore paid, because our surety is discharged; he sits at God’s right hand as a testimony of the completeness of his sacrifice and satisfaction for us, and he continually intercedes, that is, presents himself to his Father in both his nature, and in our names, as our Surety, our Advocate and Mediator: Who then shall lay anything to the believer’s charge, or who shall condemn him?
Vv. 34. Who is he that condemneth? It is Christ Jesus that died, yea rather, that is risen again, who is also, at the right hand of God, who also maketh intercession for us.
The form , literally, who will be the condemning one? supposes only one judge possible, while the form of the previous question, Who will accuse? admitted a plurality of accusers. Why this difference? When accusing is the matter in question, all creatures may raise their voice. But as to judging? One only is appointed for that office, He who is called (Act 10:42) by St. Peter the judge of quick and dead; comp. also Act 17:31 and Rom 14:10; so that the question put amounts to this: Will Christ, at the day of judgment, condemn us? The verb understood must be will be, not is;comp. Rom 8:33; Rom 8:35. The negative answer arises from the following enumeration of the acts done by Christ in our behalf. There would be a contradiction between this series of merciful interpositions and a final condemnation. It has excited surprise that when saying Christ died, Paul did not add for us. But he is not speaking here of the death of Christ from the viewpoint of expiation; in this respect it was already implied in the answer to the previous question, It is God that justifieth. The death of Christ is mentioned here from the same standpoint as in chap. 6, implying, for the man who appropriates it, death to sin. The article , literally, the (one who died), reminds us that one only could condemn us, but that it is that very one who died that we might not be obliged to do it. The resurrection is likewise mentioned from the same point of view as in chap. 6, as the principle whereby a new life is communicated to believers, even the life of Christ Himself, of which, when once justified, we are made partakers (Eph 2:5-6).
His sitting at the right hand of God naturally follows, first as the principle of the outpouring of the Holy Spirit, and then as having put into the hands of Christ the government of the world and the direction of all the events of our life.
Finally, by His intercession we are assured of His precious interposition at such moments of spiritual weakness, as that in reference to which He declared to Peter: I have prayed for thee, that thy faith fail not. How, with such support, should the Christian not become the conqueror of the sin which still cleaves to him, and how should he not succeed in presenting himself before the judgment-seat in a state which will not dishonor his Lord? This is what the apostle had called (Rom 8:10), being saved by His life, in contrast to being reconciled by His death (same verse).
After the example of Erasmus, Meyer divides the questions and answers contained in this passage quite differently. According to him, the words: Who will be the condemner? still form part of the answer to the question: Who will accuse? (Rom 8:33), as if it were: Since God justifieth, who then will condemn? Then follows a second interrogation introduced by the affirmations: Christ died, etc., affirmations terminating in the conclusion expressed anew, Rom 8:35, in the interrogative form: Who will separate? that is to say: who then will separate us? But this grouping of questions and answers seems to me inadmissible, for the following reasons:1. The question: Who will condemn? cannot be the reproduction (negatively) of the previous question: Who will accuse? For accusing and condemning are two entirely different functions; the one belongs to everybody, the other to one only. 2. then would be indispensable in the two questions: who shall condemn (Rom 8:34)? and who shall separate (Rom 8:35)? intended, according to Meyer, to express the two conclusions. 3. The question: Who shall separate (Rom 8:35)? is so far from being intended to express the conclusion from what precedes, that it finds its answer in all that follows, and particularly in the words of Rom 8:39, which close the whole passage: Nothing shall separate us. 4. This same question: Who shall separate? is followed by a long enumeration of the sufferings calculated to separate the believer from his Saviour, which absolutely prevents us from taking this question as expressing a conclusion.
A more seducing proposition is that of the expositors who, after taking the words interrogatively: God who justifieth? give the same turn to Rom 8:34 : Who is he that shall condemn? Will it be Christ, He who died, who…? This form has something lively and piquant; and if it applied only to a single question, one might be tempted to hold by it. But the series of questions which would then succeed one another in the same interrogative, and almost ironical sense, does not seem to us to be compatible with the profound feeling of this whole passage.
The numerous variants (Rom 8:34) which we have indicated in the note have no importance. The name Jesus, added to the title Christ, by several Mjj., is in thorough keeping with the context; for in what follows there are summed up the phases of His existence as a historical person. It is the same with the , also, in the second and third proposition. It may even be said that the of the third does not admit of any doubt.
The apostle has defied accusers; their voice is silenced by the sentence of justification which covers believers. He has asked if at the last day the judge will not condemn, and he has seen sin, the object of condemnation, disappear from the believer’s life before the work of the crucified and glorified Christ. It remains to be known whether some hostile power will not succeed in violently breaking the bond which unites us to the Lord, and on which both our justification and sanctification rest. By this third question he reaches the subject treated in the last place, in this very chapter, from Rom 8:18 : , the sufferings of this present time; and thus it is that in the three questions of this passage the entire Epistle is really summed up. It is clearly seen how the logical form does not for an instant slip from the mind of Paul, even at the time when the most overflowing feeling charges his pen.
who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. [“But, Paul,” says some doubting heart, “surely there are ten thousand things which will come to light to do us harm in the all-revealing hour of the judgment. It can not be that all these things shall then work us good.” The apostle replies that these things will, at that time, certainly work us no evil, for in that august hour when all of all nations shall be called to give account before the throne of Christ the Judge, who is it that shall lay any charge against those whom the Father has chosen because of their faith in Christ and obedience to him? How could any one presume to attempt any such thing? or what difference would it make if he did attempt it? for it is the Father himself who speaks to the contrary, declaring that the sins of those who believe on Jesus are forgiven, and that they are justified in Jesus. Thus Christians shall be safe during the hearing; but when the hearing is closed, and the fate of each rests in the hands of the Judge, then shall they be equally safe as to the final sentence. Who shall condemn them? There is but one who has the power to do this, and that one is the Judge; and the Judge is none other than Christ Jesus, who died to expiate our sins, lest they should condemn us; who was raised for our justification; who was enthroned at the right hand of God to rule for our sakes, and to judge us; and who even now pleads as our intercessor against our condemnation. Surely the past and present attitudes of Christ towards us guarantee his future conduct, and confirm us in the confidence that he, the unchangeable, will acquit us in that hour, and save us from the condemnation against which he has made such ample preparation and provision. So far as the Father is concerned, the cause of man is settled and sealed, for he has committed judgment to the Son. Whatever contingency there is, lies, therefore, in the bosom of the Son. He has made the sacrifice, and accomplished the work necessary to acquit man at the judgment; but as his decree and sentence are not yet spoken, it is, of course, contingent. Will he change his mind, and condemn man? The apostle answers this question by asking another.]
Verse 34
Maketh intercession. The image is taken from the idea of a tribunal of justice, where the safety of the accused depends, in great measure, upon the influence of his advocate. The meaning is, “How can the believer be condemned, since Jesus will plead his cause?”
Jesus Christ is God’s appointed judge who will condemn the unrighteous (Act 17:31), but He will not condemn the elect. Paul cited four reasons. First, He died for us and thereby removed our guilt. Second, He arose from the dead and is therefore able to give life to those who trust Him (cf. Joh 11:25; Joh 14:19). Third, He has ascended to the position of supreme authority in heaven where He represents us (Rom 8:29). Fourth, He presently intercedes to the Father for our welfare (Heb 4:14-16; Heb 7:25; cf. Rom 8:26).
The fact that Jesus Christ now rules over the church does not mean that He is ruling on the throne of David over the kingdom of David. [Note: See Cleon L. Rogers Jr., "The Davidic Covenant in Acts-Revelation," Bibliotheca Sacra 151:601 (January-March 1994):81-82.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)