Exegetical and Hermeneutical Commentary of Romans 8:37
Nay, in all these things we are more than conquerors through him that loved us.
37. Nay ] Lit., and perhaps better, But: q. d., “Such are indeed our sufferings; but in all these things &c.”
we are more than conquerors ] “Wir berwinden weit;” Luther. If this glorious utterance (a single word in the Gr.) must be analyzed, we may explain it as saying that through these sufferings the saints come out not only unhurt, but with the precious advantage of a firmer faith, and more burning love, and so a deeper capacity for eternal bliss. See 2Co 4:17.
through Him that loved us ] Even in the thought of personal victory St Paul does not forget that the source of strength is wholly above. For this Title of the Saviour see Rev 1:5; (where however read “loveth us.”) See too Gal 2:20.
Fuente: The Cambridge Bible for Schools and Colleges
Nay – But. Notwithstanding our severe pressures and trials.
In all these things – In the very midst of them; while we are enduring them we are able to triumph; compare 1Co 15:57.
We are more than conquerors – We gain the victory. That is, they have not power to subdue us; to alienate our love and confidence; to produce apostasy. We are the victors, not they. Our faith is not destroyed; our love is not diminished; our hope is not blasted. But it is not simple victory; it is not mere life, and continuance of what we had before; it is more than simple triumph; it augments our faith, increases our strength, expands our love to Christ. The word used here is a strong, emphatic expression, such as the apostle Paul often employs (compare 2Co 4:17), and which is used with great force and appropriateness here.
Through him … – Not by their own strength or power. It was by the might of the Saviour, and by his power pledged to them, and confirmed by the love evinced when he gave himself for them; compare Phi 4:13, I can do all things through Christ who strengtheneth me.
Fuente: Albert Barnes’ Notes on the Bible
Verse 37. Nay] as the prophet adds in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, Ro 8:17; Ro 8:18, so all these things may happen unto us; but in all these things we are more than conquerors; WE abide faithful in the new covenant of our God; and HE is faithful who has promised to support and make us more than conquerors; i.e. to give us a complete triumph over sin, and death, and hell, not leaving one enemy unsubdued.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Nay, in all these things; i.e. in tribulation, distress, & c. as before, Rom 8:35.
We are more than conquerors; or, we overcome. We conquer when we ourselves are conquered; we conquer by those which are wont to conquer others; we beat our enemies with their own weapons. The meaning seems to be this: The devil aims, in all the sufferings of Gods children, to draw them off from Christ, to make them murmur, despair, &c.; but in this he is defeated and disappointed, for God inspires his children with such a generous and noble spirit, that sufferings abate not their zeal and patience, but rather increase them. “We Christians laugh at your cruelty, and grow the more resolute,” said one of Julians nobles to him.
Through him that loved us: a short description of Christ, together with a reason of a Christians success. The conquest he hath over sin, and over sufferings also, is not from himself, or his own strength, but from Christ, &c.: see Rom 7:24,25; 1Co 15:57; 2Co 2:14; 2Ti 4:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
37. Nay, in all these things we aremore than conquerors, through him that loved usnot, “Weare so far from being conquered by them, that they do us much good”[HODGE]; for though thisbe true, the word means simply, “We are pre-eminentlyconquerors.” See on Ro 5:20.And so far are they from “separating us from Christ’s love,”that it is just “through Him that loved us” that we arevictorious over them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nay, in all these things,…. The former words being inserted in a parenthesis, these are an answer to the question in Ro 8:35, “what shall separate us from the love of Christ? shall tribulation?” c. “nay”, it shall not, nor any of the other things mentioned: “in all these things” afflictions, distresses, persecutions, famine, nakedness, sword, or any other thing of the same kind:
we are more than conquerors; not only over sin and Satan, but the world, the reproaches, afflictions, and persecutions of it; which they cheerfully and courageously undergo, insomuch that they are not only conquerors, but “more than conquerors”: they have above overcome, they have exceedingly the better of it; for they not only patiently bear afflictions and persecutions, but they glory in them; their experience, faith, and joy, are often increased by them; they have sometime solicited, and even wearied their persecutors; they have got the victory with ease, over Satan and his hellish emissaries, by the blood of the Lamb, and the word of their testimony: but this is not owing to themselves, or through their own strength, but
through him that loved us; meaning either God the Father, whose love is mentioned in the following verses, or rather the Lord Jesus Christ; and so some copies express it, “through Christ that loved us”: “through him”, who has got the victory over all his and his people’s enemies, and makes them sharers in his conquests; “through him”, who is able to help them, and has strength sufficient to carry them through, and brings them off more than conquerors; who has loved them, still loves them, and whose love engages his power to stand by them and protect them against all their enemies.
Fuente: John Gill’s Exposition of the Entire Bible
Nay (). On the contrary, we shall not be separated.
We are more than conquerors (). Late and rare compound. Here only in N.T. “We gain a surpassing victory through the one who loved us.”
Fuente: Robertson’s Word Pictures in the New Testament
We are more than conquerors [] . A victory which is more than a victory. “A holy arrogance of victory in the might of Christ” (Meyer).
Fuente: Vincent’s Word Studies in the New Testament
1) “Nay, in all these things,” (all f en toutois pasin) “But in all these matters,” all these kind of experiences, physical, emotional, and spiritual that one can be heir to in the flesh – even rising above the depressions and pains and hurts of all these kind of things.
2) “We are more than conquerors,” (hupernikomen) “We exist as over (more than) conquerors;” 1Co 15:57; God gives us the victory over death in Jesus Christ and causes us progressively to triumph in Christian service, 2Co 2:14; 2Co 4:17; 1Jn 5:4-5; Rev 7:9-10; Rev 7:14-17.
3) “Through him that loved us,” (dia tou agapesantos hemas) “Through the one who loved us;” as individuals and as a church, 2Co 5:14; Eph 5:25. He is our Savior, Pattern, and Leader, Rev 12:11; Eph 5:23; Eph 5:25-27. His love secures His help, and our fidelity, as we return his love, to Him and our brethren, as individuals, and in the church, Joh 13:34-35.
MORE THAN CONQUERORS
More than conquerors through Him who
loved us,
Read the promise oer and oer:
Not almost or very nearly,
But conquerors and more.
When the world to sin would lure me
Is there victory for me?
Can I stand against the pressure
And a conquerer truly be?
When the tempter like an angel
Garbs himself in robes of light,
Can I recognize his cunning
Be a victor in the fight?
And when passions rise within me
Anger, jealousy and pride,
Can I still be more than conqueror
When by these I’m sorely tried?
By myself I’m weak and helpless,
And /`// fall in sore defeat,
As upon life’s rugged highway
With temptation /shall meet
But with CHRIST, oh blest assurance!
More than conqueror I shall be,
As I yield HIM full possession
And He lives and reigns in me.
-Lillian M. Weeks
Fuente: Garner-Howes Baptist Commentary
37. We do more than conquer, etc.; that is, we always struggle and emerge. I have retained the word used by Paul, (276) though not commonly used by the Latins. It indeed sometimes happens that the faithful seem to succumb and to lie forlorn; and thus the Lord not only tries, but also humbles them. This issue is however given to them, — that they obtain the victory.
That they might at the same time remember whence this invincible power proceeds, he again repeats what he had said before: for he not only teaches us that God, because he loves us, supports us by his hand; but he also confirms the same truth by mentioning the love of Christ. (277) And this one sentence sufficiently proves, that the Apostle speaks not here of the fervency of that love which we have towards God, but of the paternal kindness of God and of Christ towards us, the assurance of which, being thoroughly fixed in our hearts, will always draw us from the gates of hell into the light of life, and will sufficiently avail for our support.
(276) “ Supervincimus “ — ὑπερνικῶμεν; [ Beza ] ’s version is, amplius quam victores sumus;” [ Macknight ] ’s, “we do more than overcome;” [ Schleusner ] gives this as one of his explanations, “ plenissime vincimus — we most fully overcome.” Paul commonly uses ὑπὲρ in an enhansive sense; so the version may be, “we abundantly overcome,” as though he said, “We have strength given us which far exceeds the power of evils.” Some say that the faithful abundantly overcome, because they sustain no real loss, but like silver in the furnace, they lose only their dross; and not only so, but they also carry, as it were from the field of battle, chapter spoils — the fruits of holiness and righteousness. Heb 12:10. It is further said, that the victory will be this, — that Christ, who has loved them, will raise them from death and adorn them with that glory, with which all the evils of this life are not worthy to be compared.
[ Beza ] says, “Not only we are not broken down by so many evils nor despond, but we even glory in the cross.” — Ed.
(277) “ Per eum qui dilexit nos — διὰ του ἀγαπήσαντος ἡμᾶς — through him who has loved us.” The aorist participle, says [ Wolfius ], extends to every time, “who has loved and loves and will love us.” From the fact that believers are overcome by no calamities, he draws the inference, that God’s love is constant and most effectual, so that he is present with the distressed to give them courage, to strengthen their patience, and to moderate their calamities. See 1Pe 5:10. — Ed.
Fuente: Calvin’s Complete Commentary
(37) Nay.Yet, or But. So far from being vanquished, we are conquerors: when we are weak then are we strong.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
37. More than conquerors The slaughtered sheep are more than victors; or, rather, superabundantly conquerors. The persecutor can butcher them, but they gloriously defeat their persecutor.
Through him Not even martyrdom is, in itself, a glory and a crown; it is glorious and crowned through Him who gives it all its value.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘No, in all these things we are more than conquerors through him who loved us.’
Indeed rather than being defeated by such circumstances as those described above, Christians rise above them. ‘In all these things we are ‘more than conquerors’ (or ‘super-conquerors’)’. They not only overcome them, but they triumph in them. And this is ‘through Him Who loved us’. Our assurance is in Christ not in ourselves. Note the continual emphasis on love (Rom 8:35, here, Rom 8:39). Through His sustaining love we can find the strength to face all possible situations because we know that that love wants only the best for us, and that the One Who loves is all-powerful.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 8:37. We are more than conquerors For we not only bear, but glory in tribulations, Rom 5:3. We are in deaths often, but still delivered from death, 2Co 1:10. And as the sufferings of Christ abound toward us, so doth our consolation, under them, abound through Christ.
Inferences.The matter set before us in this chapter calls for and deserves very serious examination. Inquiry should determine us, whether we do on the whole walk after the flesh or the spirit, Rom 8:1. If we are sincere in this inquiry, it will make us guard at the same time more and more against that carnal mind, which is enmity against God; and cannot be subject to his law, nor leave room for us to please God, while it presides and governs in us, Rom 8:7. We shall often reflect upon that death, which would be the consequence of our living after the flesh, Rom 8:13.; and never conceive of ourselves upon any occasion as persons who, in consequence of something that has already passed, have found out a way to break the connection here established, and in the nature of things essentially established, between a carnal mind and death. May our spirits be more and more enlivened by that vital union with a Redeemer, which may give us a part in his merits, and in the life it has secured for all faithful souls! and may the efficacy of his Spirit to raise our souls from a death of sin to a life of holiness, be in us a blessed earnest, that he will complete the work, and at length quicken our mortal bodies by his Spirit that dwelleth in us!
Well may we rejoice in privileges like these before us, (Rom 8:14-17.) and stand astonished to think that they should be bestowed on any of the children of men!That any of them should be heirs of God, and joint heirs with Christ;the adopted children of a heavenly Father, and prepared by the communications of his Spirit for an inheritance so glorious and so dearly purchased!That any should be fitted and enabled to approach him with that endearing appellation, Abba, Father, in their mouths! O, that every one of us may know by experience, which alone can teach us, how sweet it is to the soul! If we would secure this witness, let us see to it, that we be obediently led by the Spirit of God; for that Spirit is not, where he does not effectually govern; and if any man have not that Spirit of Christ, he is none of Christ’s disciples. All the children of God are in a state of grace; and the evidence of the Spirit of God, and our own spirit, may make us certain, where they concur as they ought to do, that we are the children of God. If our hearts condemn us not, then have we confidence towards God, is St. John’s rule; and it comprehends both the evidences before explained: (see on Rom 8:16.)
For ever adored be the divine goodness in sending down his Spirit on such sinful creatures, to help our infirmities in the prosecution of this great salvation, to implant and excite graces in our hearts, to be a source of present delights, and of eternal happiness! May we continually feel him helping those infirmities, and so improving our joy in the Lord, that all our devotions may be animated sacrifices!
When we consider the state of those parts of the world, in which Christianity is unknown, or of those among whom it is in general a mere empty form; when we consider the vanity to which that share of God’s creation is subject, let it move our compassion, and excite our prayers, that the state of glorious liberty, into which God has already brought such as by faith in Christ are his children, may become more universally prevalent;that the knowledge of the Lord may cover the earth, as the waters cover the channel of the seas! May his divine grace give a birth to that grand event, in the expectation whereof nature seems in pangs; such a birth, that nations might be born in a day: and where it has taken effect, may it produce a more abundant growth, and more happy increase!
REFLECTIONS.1st, This chapter opens with a most reviving view of the privileges and experience of every Christian believer, as a contrast to the state of the merely awakened soul, described in the former chapter. There is therefore now no condemnation to them which are in Christ Jesus; being united to him by faith, as their surety and head, the sentence of the law is reversed. They have fled for refuge to the blood of a Redeemer, and enjoy the inestimable blessing of his pardoning love. And they are to be known by their daily conversation, as those who walk not after the flesh, under the dominion of their fallen nature and corrupt affections; but after the Spirit, directed by God’s word as their rule, and under the teachings, guidance, and influence of the Holy Ghost, who has implanted a new and divine nature in them. For the law of the Spirit of life in Christ Jesus, even that Gospel which, where truly embraced, operates most powerfully in constraining the conscience by love unto obedience through the quickening influence of the divine Spirit; hath made me free from the law of sin and death, delivering me from the condemning sentence of that law which discovered sin to my conscience, and denounced wrath as the wages due to it; and from the power of corruption, through the grace purchased by the Redeemer’s blood. For what the law could not do, in that it was weak through the flesh; because of the corruption of our nature it was impossible that, as a covenant of works, any fallen creature could obtain life and salvation by the law, and it neither provided nor admitted any atonement or expiation for guilt; God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; rescuing the faithful in his infinite grace from the ruin which a broken law, never to be repaired, threatened; and this in a way so transcendantly glorious, even by the incarnation of his coequal Son, who took the human nature, with all its sinless infirmities, and stood in the sinner’s stead; and laying upon him the iniquities of us all, God testified, in the sufferings of his own Son for the sin we had committed, the abhorrence that he had of sin, and exacted the punishment due to it from the incarnate Saviour; that the righteousness of the law might be fulfilled in us, who, in virtue of our union with Jesus as our head, walk not after the flesh, but after the Spirit: for the Christian believers are not only brought into a new state, but are made partakers of a new and divine nature, which now influences and actuates them in all their conversation. For they that are after the flesh, under the dominion of their native corruption, do mind the things of the flesh; relish, delight in, and pursue the things that are pleasing only to the carnal mind and sensual appetite: but they that are after the Spirit, partakers of his grace, through union with Jesus the living head of vital influence to true believers; they , understand, are attached to, delight in, and follow the things of the Spirit; both the doctrines that he reveals, the blessings that he bestows, and the services which he enjoins, and for which he enables them.
For to be carnally minded, to live under the dominion of the fallen spirit, governed by lawless passions and sensual appetites, is death; is a present state of spiritual death, and must end in death eternal; but to be spiritually minded, renewed by the Holy Ghost, under the habitual influence of his grace, and supremely and abidingly attached to and engaged in the pursuit of spiritual objects; this is life and peace; it is the proof of the divine life begun in the soul; peace of conscience is the present happy fruit which it produces, and in the faithful soul will issue in eternal peace and blessedness. Because the carnal mind is enmity against God, and stands in direct opposition to his perfections and authority, abhorring the government of his providence, and hating the restraints and sanctions of his law: for it is not subject to the law of God, neither indeed can be. There is an absolute impossibility of such a nature’s being brought into conformity to the holy will of God; and till a new heart and right spirit be given from above, the enmity must remain inveterate and unsubdued. So then they that are in the flesh cannot please God; while they continue in this state, every thing that they do is defiled. So desperate is our condition by nature, till the almighty grace of God works the blessed change in the praying and believing soul, enabling such to walk with and please God.
2nd, With comfort the Apostle addresses the believers at Rome, confident of their interest in the blessed Spirit of all grace. But ye are not in the flesh, under the dominion and influence of the carnal mind; but in the Spirit, being regenerate and born again; if so be, or seeing that, the Spirit of God dwelleth in you, as in his peculiar temple, taking up his abode in your hearts, manifesting there his presence and love, and shewing his powerful agency. But now, if any man have not the Spirit of Christ, who is the very God from whom, as from the Father, that one Spirit proceeds, and not be renewed by his grace, and under his guidance and influence, he is none of his: whatever his professions may be, he does not belong to Christ as a member of his body mystical; he is not a child of his family, nor a subject of his kingdom, and must be eternally disowned by him and separated from him, if he die in this unregenerate state. And, on the other hand, if Christ be in you, by his Spirit dwelling in your hearts, the body indeed is dead because of sin, and must lie down in the dust; but the spirit, the immortal part, is life, because of righteousness, raised from spiritual death in virtue of the Redeemer’s infinite merit. But if the Spirit of him that raised up Jesus from the dead, being one in essence and cooperation with the Father and the Son, (compare 1Co 6:14. Joh 5:28-29.) and concurring in the work of raising the body of Jesus, dwell in you as his temple, he that raised up Christ from the dead, as the pledge of our resurrection, and the first-fruits of them that slept, shall quicken your mortal bodies by his Spirit that dwelleth in you: the bodies of the saints shall, by the same indwelling almighty power which raised him, be ransomed from the grave, and become immortal and glorious, fashioned like to their exalted Head. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh; we have neither obligation nor inducement to follow the cravings of corrupt nature; but, on the contrary, are under every bond of love and duty to live for God, in the daily and habitual mortification of every vile affection: for if ye live after the flesh, the slaves of corruption, ye shall die eternally; but if ye through the Spirit do mortify the deeds of the body, denying your corrupt affections and sensual appetites, and through the power of the Spirit be conformed to your crucified Lord, ye shall live with him in glory everlasting. For as many as are led by the Spirit of God, under his conduct, enlightened, directed, and supported by him, they are the sons of God, made his children by adoption and grace, and bearing in their renewed minds his image and likeness. For ye have not received the spirit of bondage again to fear, are not under that legal dispensation which brought the conscience into distress and darkness, exacting an obedience that could not be paid; nor under those horrors which on the first discoveries of your danger in a state of unregeneracy, seized on your souls: but ye have received the Spirit of adoption: being admitted by God’s grace into that high relation of children, he has sent the Spirit of his Son into our hearts, producing every childlike disposition of filial love, confidence, and delight in him, whereby we are emboldened to approach him with faith and joy, and to cry, Abba, Father, before him. The Spirit itself beareth witness with our spirit, shining upon his own work in our souls, and satisfying our consciences that we are the children of God and may take the comfort of that blessed and honourable relation: and, if children by adoption and grace, then are we heirs, interested in all the blessings of the new covenant; and heirs of God, made so by his Spirit, and receiving from him constant divine influences; and joint-heirs with Christ, who is the first-born of many brethren; if so be, that we suffer with him, as we must expect to do in his service, this being more or less the inseparable attendant of it, that all who will live godly in Christ Jesus must suffer persecution; but the issue will be highly to our advantage, if so be that we suffer with him, that we may be also glorified together at the great day of his appearing, when he shall bestow the promised crown upon his faithful saints, and before men and angels acknowledge them as his brethren. And such a prospect makes all our trials light and easy. For I reckon, , on summing up the account of our loss and gain, that the sufferings of this present time, however acute or continued, are not worthy to be compared with the glory which shall be revealed in us; but, when placed against the glories of eternity, they appear trivial and momentary, and sink unnoticed as the drop into the boundless ocean. For the earnest expectation of the creature waiteth for the manifestation of the sons of God; which some understand of the Gentile world, and particularly the righteous among them, who, in a comparative point of view, had been made subject to vanity; but now being ourselves rescued from the bondage of corruption, they earnestly expected, as a woman in travail, the happy time, when, by the more abundant outpouring of the Spirit, a more general conversion should be wrought in the earth, and far greater multitudes of lost souls be rescued from the dominion of the wicked one, and brought into the glorious liberty of the sons of God. Others suppose that the creature, even the whole creation, , in general, animate or inanimate, is here by a noble prosopopoeia introduced, as waiting with eager impatience for that blessed alteration which the Gospel will make, when the creatures of God shall be no more abused as they have been, but shall be recovered from their present disordered state, and employed by the sons of God, according to their original design, to exalt their Maker’s glory. For the creature was made subject to vanity; the very ground being cursed for man’s sin, and all the creatures perverted, through the corruption which is in the human nature, from their original design and use; not willingly, by any choice or tendency of their own, or any sin in them. But by reason of him who hath subjected the same, and by that sin to which Adam was instigated through the malice of the devil, they were involved in the miseries of his fall: not that they should always remain under the dreadful abuses which they suffer; but they rest in hope that the creature itself also shall be delivered from the bondage of corruption, under which they lie at present, into the glorious liberty of the sons of God, restored by them to answer the great end for which they were created. For we know that the whole creation groaneth and travaileth in pain together until now, under the grievous burden of abuses which the creatures suffer, and longing for deliverance. And not only they, but ourselves also which have the first-fruits of the Spirit, in his present sealing, sanctifying, and comforting operations, the earnests of the eternal felicity provided for the faithful in a better world; even we ourselves, notwithstanding the riches of the grace of which we have been made partakers, yet, groan within ourselves, under the afflictions which still lie heavy upon us till death; waiting for the adoption, when Christ will publicly own the relation that he bears to his saints before men and angels at the great day; to wit, the redemption of our body, when, triumphant over the grave, the faithful shall reach the summit of heavenly felicity; their souls perfected in holiness, their bodies fashioned like to Christ’s glorious body, and their whole man shall together be blest with the fruition of God himself as their everlasting portion. For we are saved by hope; though we are not yet in possession of the purchased glory, we hold our title by a strong and divine hope: but hope that is seen is not hope; when the object is possessed, hope ceases: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, expecting shortly perfect deliverance from all our afflictions; then do we with patience wait for it, persuaded that the Lord, in his own good time, will fulfil his promises to all his faithful people, and bring them at last, through all their trials, to the inheritance incorruptible, undefiled, which fadeth not away, reserved for them in the heavens. And blessed and happy are all they who thus wait for him.
3rdly, We have not only a glorious hope before us, but have likewise the most reviving supports by the way; for the Spirit of our God, quickening, comforting, strengthening us, helpeth our infirmities, that we may not sink under our burdens, or be discouraged by our trials: having implanted in us the graces of hope and patience, he still supports us in the exercise of them, and particularly in our approaches to God in prayer, if we continue to wait upon him; for we know not what to pray for as we ought; ignorant, and knowing not what is best for us; weak, and unable to express our wants aright: but the Spirit itself, by his gracious suggestions, maketh intercession for us, pouring out a spirit of prayer and supplication upon our hearts, giving us such a sense of our wants, and exciting desires after God so intense and affecting, as words cannot express, which can only be breathed forth with groanings which cannot be uttered. And he that searcheth the hearts, the all-seeing God, knoweth what is the mind of the Spirit; though at times our tongue may not form an articulate sound in prayer, God regards and will answer these gracious workings of his Spirit in our hearts, because he maketh intercession for the saints according to the will of God, inclining us always to ask according to the mind and will of God, and engaging us humbly to resign ourselves, for an answer to our prayers, in time, manner, and measure, to his good pleasure. And we know, by the assured promises of his word, by the experience of all his saints, and by our own, when thus unreservedly casting our care upon him, that all things work together for good to them that love God; and however dark, and for the time grievous to flesh and blood, the dispensations of Providence may appear, we are now assured, and the faithful saints of God shall hereafter prove, that the circumstances which seemed most afflictive they could not have done without; and that they especially conduced to promote their spiritual and eternal welfare.
4thly, In the view of what God has done, and he himself experienced, the Apostle defies all accusers. What shall we then say to these things? shall we start back from sufferings when the issue to the faithful soul is so glorious? what can we wish or desire more transcendently glorious than these great and precious promises. If God be for us, with infinite wisdom to guide, almighty power to protect, and boundless love to comfort us, who can be against us? what have we to fear from men or devils? He that spared not his own Son, but delivered him up for us all, of his own good pleasure freely gave him to become incarnate, and laid upon him our iniquities; how shall he not with him also freely give us all things? what can he now withhold from faithful souls, when, compared with the gift of his Son, every thing beside must appear but little? since he has given him, we may surely conclude that he is willing to add all the rest, and freely enrich his faithful saints with all spiritual and eternal blessings in Christ Jesus. Who shall lay any thing to the charge of God’s elect? be their transgressions never so many, great, and aggravated; it is God that justifieth them; and, since he hath accepted them through the great Atonement, they can plead that perfect atonement which even justice itself must approve: who is he that condemneth? let the law of innocence accuse; yet, since he who hath redeemed us from the curse of the law is our Advocate, there is no condemnation for the faithful soul; for it is Christ that died, he hath paid the ransom; yea, rather that is risen again; God hath testified his full approbation therein of his undertaking, and that his justice is completely satisfied in behalf of the genuine believer; so that we may safely trust upon him, who is even at the right hand of God, exalted to the highest dignity and glory, as a Prince and Saviour, to give repentance and remission of sins; who also maketh intercession for us; our friend in every time of need, and, in the all-prevailing merit of his atonement, pleading effectually the cause of his faithful saints. Note; The views of a dying, risen, ascended, glorified Redeemer, should silence all our fears and doubts, and engage us comfortably and confidently to truce him under all our trials.
2. The Apostle, in the language of faith and fervent love, professes his confidence that, with such a Saviour at the right hand of God, no sufferings should ever separate the souls of the faithful from Christ and his love. Who shall separate us from the love of Christ? what shall be able to quench the fervour of his affection towards us his faithful saints, or extinguish the sacred flame which he hath kindled in their bosoms? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, shall all the various ills that flesh is heir to, from sickness, pain, poverty, a malignant world, a tempting devil, shall these separate us from the Redeemer’s arms? No: nothing can but wilful sin. That we must suffer, he has foretold us, as it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter, butchered without remorse by our cruel persecutors, and, for the sake of Jesus, in jeopardy every hour. But do these things move us? Nay: so far from it, that in all these things we are more than conquerors, rising superior to every foe, through him that loved us; whose inward supports and consolations overbalance all our sufferings; and whose power and grace, continually exerted on our behalf, carry his faithful saints triumphantly through their conflicts. For I am persuaded, that neither death, with all its terrors; nor life, with all its allurements; nor angels, nor principalities, nor powers; neither the fiends of darkness, nor the persecuting rulers of the earth; nor things present, the afflictions and temptations now felt; nor things to come, the greater evils which we fear; nor height of prosperity, nor depth of adversity, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord: no, not the whole universe; nothing but sin can separate us from him.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 8:37 . But in all this namely, what is specified in vers. 35 and 36 we conquer , etc. This does not break off an incomplete sentence (Hofmann), but is rather the simple antithetic at , but , whatever sufferings and dangers may await us.
.] We gain a victory that is more than victory; we are over-victorious . Luther well renders: “ we overcome far .” Comp. Rom 5:20 . It does not involve more than this; neither the easiness of the victory (Chrysostom, Theophylact), nor the “ in cruce etiam gloriamur ” (Beza), which is rather the consequence of this victory; for a sublime testimony to the latter, see 2Co 4:8-11 . In the ancient Greek . is not extant, but it occurs in Socr. H. E . iii. 21, Leo Tact. xiv. 25, although in a derogatory sense ( , ). Nevertheless there is contained in our passage also a holy arrogance of victory , not selfish, but in the consciousness of the might of Christ.
. ] He who hath loved us is the procurer of this our victory , helps us to it by His power. Comp. esp. 2Co 12:9 . That it is not God (Chrysostom, Estius, Grotius, Bengel, and others, including Reiche, Kllner, Olshausen, and van Hengel) that is meant, but Christ (Rckert, de Wette, Philippi, Tholuck, Ewald, and Hofmann), follows, not indeed from Phi 4:13 , but from the necessary reference to . . . . . . in Rom 8:35 ; for Rom 8:37 contains the opposite of the separation from the love of Christ.
.] denotes the act of love , which Christ accomplished by the sacrifice of His life. This reference was self-evident to the consciousness of the readers. Comp. Rom 5:6 ; Gal 2:20 ; Eph 5:2 ; Eph 5:25 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
37 Nay, in all these things we are more than conquerors through him that loved us.
Ver. 37. We are more than conquerors ] What is that? Triumphers, 2Co 2:14 . We do over overcome; because through faith in Christ we overcome before we fight, and are secure of victory. a And again, “we are more than conquerors,” because we gather strength by our opposition (as that giant that fought with Hercules is fabled to do, by his falling to the earth), we conquer in being conquered. The tormentors were tired in torturing Blandina: and, We are ashamed, O emperor; the Christians laugh at your cruelty and grow the more resolute, said one of Julian’s nobles to him.
a Super superamus. Super vincimus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
37. ] But (negation of the question . 😉 in all these things we are far the conquerors (hardly, ‘ more than conquerors :’ the intensifies the degree of , as in and the like, but does not express a superiority over ) through Him who loved us (i.e. so far from all these things separating us from His love, that very love has given us a glorious victory over them).
The reading would amount to the same in meaning: ‘ on account of Him who loved us ’ implying, as in Rom 8:11 ; Rom 8:20 , that He is the efficient cause of the result.
It is doubted whether ‘ He who loved us ’ be the Father, or our Lord Jesus Christ. This is, I think, decided by . , Rev 1:5 . The use of such an expression as a title of our Lord in a doxology, makes it very probable that where unexplained , as here, it would also designate Him.
Fuente: Henry Alford’s Greek Testament
Rom 8:37 . : a word probably coined by Paul, who loves compounds with . The Vulg. gives superamus , with which Lipsius agrees ( obsiegen , like over-power ): but Cyprian supervincimus . Later Greek writers distinguish and (see Grimm, s.v ), and justify the happy rendering “we are more than conquerors”. Perhaps it is a mistake to define in what the “more” consists; but if we do, the answer must be sought on the line indicated in the note on ,: these trials not only do not cut us off from Christ’s love, they actually give us more intimate and thrilling experiences of it. : the aorist points to Christ’s death as the great demonstration of His love: cf. Gal 2:20 , also Rev 12:11 .
Fuente: The Expositors Greek Testament by Robertson
Romans
MORE THAN CONQUERORS
Rom 8:37
In order to understand and feel the full force of this triumphant saying of the Apostle, we must observe that it is a negative answer to the preceding questions, ‘Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?’ A heterogeneous mass the Apostle here brigades together as an antagonistic army. They are alike in nothing except that they are all evils. There is no attempt at an exhaustive enumeration, or at classification. He clashes down, as it were, a miscellaneous mass of evil things, and then triumphs over them, and all the genus to which they belong, as being utterly impotent to drag men away from Jesus Christ. To ask the question is to answer it, but the form of the answer is worth notice. Instead of directly replying, ‘No! no such powerless things as these can separate us from the love of Christ,’ he says, ‘No! In all these things, whilst weltering amongst them, whilst ringed round about by them, as by encircling enemies, “we are more than conquerors.”‘ Thereby, he suggests that there is something needing to be done by us, in order that the foes may not exercise their natural effect. And so, taking the words of my text in connection with that to which they are an answer, we have three things-the impotent enemies of love; the abundant victory of love; ‘We are more than conquerors’; and the love that makes us victorious. Let us look then at these three things briefly.
I. First of all, the impotent enemies of love.
Now it must be noticed that here, in his triumphant question, the Apostle means not our love to Christ but His to us; and not even our sense of that love, but the fact itself. And his question is just this:-Is there any evil in the world that can make Christ stop loving a man that cleaves to Him? And, as I said, to ask the question is to answer it. The two things belong to two different regions. They have nothing in common. The one moves amongst the low levels of earth; the other dwells up amidst the abysses of eternity, and to suppose that anything that assails and afflicts us here has any effect in making that great heart cease to love us is to fancy that the mists can quench the sunlight, is to suppose that that which lies down low in the earth can rise to poison and to darken the heavens.
There is no need, in order to rise to the full height of the Christian contempt for calamity, to deny any of its terrible power. These things can separate us from much. They can separate us from joy, from hope, from almost all that makes life desirable. They can strip us to the very quick, but the quick they cannot touch. The frost comes and kills the flowers, browns the leaves, cuts off the stems, binds the sweet music of the flowing rivers in silent chains, casts mists and darkness over the face of the solitary grey world, but it does not touch the life that is in the root.
And so all these outward sorrows that have power over the whole of the outward life, and can slay joy and all but stifle hope, and can ban men into irrevocable darkness and unalleviated solitude, they do not touch in the smallest degree the secret bond that binds the heart to Jesus, nor in any measure affect the flow of His love to us. Therefore we may front them and smile at them and say:
‘Do as thou wilt, devouring time,
With this wide world, and all its fading sweets’;
You need not be very much afraid of anything being taken from you as long as Christ is left you. You will not be altogether hopeless so long as Christ, who is our hope, still speaks His faithful promises to you, nor will the world be lonely and dark to them who feel that they are lapt in the sweet and all-pervading consciousness of the changeless love of the heart of Christ. ‘Shall tribulation, or distress, or persecution?’-in any of these things, ‘we are more than conquerors through Him that loved us.’ Brethren, that is the Christian way of looking at all externals, not only at the dark and the sorrowful, but at the bright and the gladsome. If the withdrawal of external blessings does not touch the central sanctities and sweetness of a life in communion with Jesus, the bestowal of external blessedness does not much brighten or gladden it. We can face the withdrawal of them all, we need not covet the possession of them all, for we have all in Christ; and the world without His love contributes less to our blessedness and our peace than the absence of all its joys with His love does. So let us feel that earth, in its givings and in its withholdings, is equally impotent to touch the one thing that we need, the conscious possession of the love of Christ.
All these foes, as I have said, have no power over the fact of Christ’s love to us, but they have power, and a very terrible power, over our consciousness of that love; and we may so kick against the pricks as to lose, in the pain of our sorrows, the assurance of His presence, or be so fascinated by the false and vulgar sweetnesses and promises of the world as, in the eagerness of our chase after them, to lose our sense of the all-sufficing certitude of His love. Tribulation does not strip us of His love, but tribulation may so darken our perceptions that we cannot see the sun. Joys need not rob us of His heart, but joys may so fill ours, as that there shall be no longing for His presence within us. Therefore let us not exaggerate the impotence of these foes, but feel that there are real dangers, as in the sorrows so in the blessings of our outward life, and that the evil to be dreaded is that outward things, whether in their bright or in their dark aspects, may come between us and the home of our hearts, the love of the loving Christ.
II. So then, note next, the abundant victory of love.
Note then, further, that not only is this victory more than bare victory, being the conversion of the enemy into allies, but that it is a victory which is won even whilst we are in the midst of the strife. It is not that we shall be conquerors in some far-off heaven, when the noise of battle has ceased and they hang the trumpet in the hall, but it is here now, in the hand-to-hand and foot-to-foot death-grapple that we do overcome. No ultimate victory, in some far-off and blessed heaven, will be ours unless moment by moment, here, to-day,’ we are more than conquerors through Him that loved us.’
So, then, about this abundant victory there are these things to say:-You conquer the world only, then, when you make it contribute to your conscious possession of the love of Christ. That is the real victory, the only real victory in life. Men talk about overcoming here on earth, and they mean thereby the accomplishment of their designs. A man has ‘victory,’ as it is phrased, in the world’s strife, when he secures for himself the world’s goods at which he has aimed, but that is not the Christian idea of the conquest of calamity. Everything that makes me feel more thrillingly in my inmost heart the verity and the sweetness of the love of Jesus Christ as my very own, is conquered by me and compelled to subserve my highest good, and everything which slips a film between me and Him, which obscures the light of His face to me, which makes me less desirous of, and less sure of, and less happy in, and less satisfied with, His love, is an enemy that has conquered me. And all these evils as the world calls them, and as our bleeding hearts have often felt them to be, are converted into allies and friends when they drive us to Christ, and keep us close to Him, in the conscious possession of His sweet and changeless love. That is the victory, and the only victory. Has the world helped me to lay hold of Christ? Then I have conquered it. Has the world loosened my grasp upon Him? Then it has conquered me.
Note then, further, that this abundant victory depends on how we deal with the changes of our outward lives, our sorrows or our joys. There is nothing, per se , salutary in affliction, there is nothing, per se , antagonistic to Christian faith in it either. No man is made better by his sorrows, no man need be made worse by them. That depends upon how we take the things which come storming against us. The set of your sails, and the firmness of your grasp upon the tiller, determine whether the wind shall carry you to the haven or shall blow you out, a wandering waif, upon a shoreless and melancholy sea. There are some of you that have been blown away from your moorings by sorrow. There are some professing Christians who have been hindered in their work, and had their peace and their faith shattered all but irrevocably, because they have not accepted, in the spirit in which they were sent, the trials that have come for their good. The worst of all afflictions is a wasted affliction, and they are all wasted unless they teach us more of the reality and the blessedness of the love of Jesus Christ.
III. Lastly, notice the love which makes us conquerors.
The Apostle says ‘Him that loved us,’ and the words in the original distinctly point to some one fact as being the great instance of love. That is to say they point to His death. And so we may say Christ’s love helps us to conquer because in His death He interprets for us all possible sorrows. If it be true that love to each of us nailed Him there, then nothing that can come to us but must be a love-token, and a fruit of that same love. The Cross is the key to all tribulation, and shows it to be a token and an instrument of an unchanging love.
Further, that great love of Christ helps us to conquer, because in His sufferings and death He becomes the Companion of all the weary. The rough, dark, lonely road changes its look when we see His footprints there, not without specks of blood in them, where the thorns tore His feet. We conquer our afflictions if we recognise that ‘in all our afflictions He was afflicted,’ and that Himself has drunk to its bitterest dregs the cup which He commends to our lips. He has left a kiss upon its margin, and we need not shrink when He holds it out to us and says ‘Drink ye all of it.’ That one thought of the companionship of the Christ in our sorrows makes us more than conquerors.
And lastly, this dying Lover of our souls communicates to us all, if we will, the strength whereby we may coerce all outward things into being helps to the fuller participation of His perfect love. Our sorrows and all the other distracting externals do seek to drag us away from Him. Is all that happens in counteraction to that pull of the world, that we tighten our grasp upon Him, and will not let Him go; as some poor wretch might the horns of the altar that did not respond to his grasp? Nay what we lay hold of is no dead thing, but a living hand, and it grasps us more tightly than we can ever grasp it. So because He holds us, and not because we hold Him, we shall not be dragged away, by anything outside of our own weak and wavering souls, and all these embattled foes may come against us, they may shear off everything else, they cannot sever Christ from us unless we ourselves throw Him away. ‘In this thou shalt conquer.’ ‘They overcame by the blood of the Lamb, and by the word of His testimony.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
more than conquerors. Greek. hupernikao; only here.
Fuente: Companion Bible Notes, Appendices and Graphics
37.] But (negation of the question . 😉 in all these things we are far the conquerors (hardly, more than conquerors: the intensifies the degree of , as in and the like, but does not express a superiority over ) through Him who loved us (i.e. so far from all these things separating us from His love, that very love has given us a glorious victory over them).
The reading would amount to the same in meaning:-on account of Him who loved us implying, as in Rom 8:11; Rom 8:20, that He is the efficient cause of the result.
It is doubted whether He who loved us be the Father, or our Lord Jesus Christ. This is, I think, decided by . , Rev 1:5. The use of such an expression as a title of our Lord in a doxology, makes it very probable that where unexplained, as here, it would also designate Him.
Fuente: The Greek Testament
Rom 8:37. , we are more than conquerors) We have strength not only equal and sufficient, but far more than sufficient for overcoming the preceding catalogue of evils: and not even shall the catalogue of evils, which follows, injure us, because Christ, because God is greater than all. In this section there is designated that (as it were) highest mark which the Christian can attain, before his departure to the abodes of the blessed.- ) The Aorist: through Him, who hath with His love embraced us in Christ, and for that very reason proves us by trials and adversity.
Fuente: Gnomon of the New Testament
Rom 8:37
Rom 8:37
Nay, in all these things we are more than conquerors- Instead of drawing back from suffering for Jesus sake, or forsaking him because of tribulation through these, we are to be crowned more than conquerors. [But who can be more than a conqueror? Certainly he that cannot be conquered. These sufferings are a mighty battle, but we come through them more than victors. We gloriously triumph.]
through him that loved us.-[This cry of triumph is not selfish, for the abounding cry is: through Jesus, our Lord, who loved us and died for us.] His dying for us is the manifestation of love for us that begets the heroism in man that leads him to rejoice in sufferings for the sake of Jesus and the good of man.
Fuente: Old and New Testaments Restoration Commentary
Nay: 2Ch 20:25-27, Isa 25:8, 1Co 15:54, 1Co 15:57, 2Co 2:14, 2Co 12:9, 2Co 12:19, 1Jo 4:4, 1Jo 5:4, 1Jo 5:5, Rev 7:9, Rev 7:10, Rev 11:7-12, Rev 12:11, Rev 17:14, Rev 21:7
him: Gal 2:20, Eph 5:2, Eph 5:25-27, 2Th 2:16, 1Jo 4:10, 1Jo 4:19, Jud 1:24, Rev 1:5
Reciprocal: Gen 32:26 – I will not Gen 39:21 – the Lord Num 13:30 – General Num 21:35 – General Deu 1:30 – he shall Deu 7:24 – there shall Deu 20:4 – to fight Deu 20:14 – the women Jos 1:5 – There shall Jos 10:25 – thus shall Jos 17:18 – for thou shalt Jdg 5:13 – he made Jdg 14:14 – Out of the eater 1Sa 17:47 – the battle 1Sa 26:25 – prevail 1Sa 30:20 – This is David’s spoil 2Sa 21:22 – fell by 2Sa 22:30 – run through 2Sa 22:38 – General 2Ch 14:14 – exceeding Psa 84:6 – Who Psa 142:6 – for they Son 6:10 – terrible Joh 13:1 – having Joh 16:33 – I Rom 16:20 – shall 1Co 3:22 – or the 2Co 4:17 – our Phi 1:12 – rather Rev 2:26 – he
Fuente: The Treasury of Scripture Knowledge
MORE THAN CONQUERORS
We are more than conquerors through Him that loved us.
Rom 8:37
Here is a glorious vision indeed. St. Paul is so confident that he speaks of the future as if it were present (cf. Rom 8:30). His lips are touched with the power and the sweetness of the eternal song. He dreams a golden dream that he is home at last, and his feet are standing within the gates of the New Jerusalem.
I. Who are the victors?By nature they were far off, lost in the dust and slime of the great city of Rome, but they were beloved of God, called to be saints, saved by grace. St. Paul is sure that neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword shall separate them from the love of God which is in Christ Jesus our Lord.
II. Who are the enemies?The angels in Rom 8:38 are evil angels. Matthew Arnold said the modern Christian had too little conflict with the devil. It seemed strange for him to say so, but he was perfectly right (cf. Eph 6:12).
III. Why the victors overcame.It was through Him that loved us.
IV. Learn these two things:
(a) How very dear Christs people are to Him (Eph 1:18).
(b) That it is most desirable to be numbered among them.
Rev. F. Harper.
Illustration
In a certain crisis in the battle of Marengo it was the presence of Napoleon that turned a certain defeat into a glorious victory. So it is the Presence of Christ and the Blood of Christ that gives the victory in the holy war. It has been well said that the Apostle always put Christ first, and not the Bible, or the miracles, or the creeds.
Fuente: Church Pulpit Commentary
:37
Rom 8:37. More than conquerors is defined in the lexicon as, “a surpassing victory.” A man might win in a physical combat with another athlete, which would be a simple victory only. But if it was a struggle to repossess a treasure that the other contestant had taken from him, the success would be more than a simple victory. Our combat with Satan is to redeem our soul which he had caused to be endangered.
Fuente: Combined Bible Commentary
Rom 8:37. Nay; literally, but. Some connect this with Rom 8:35, making Rom 8:36 parenthetical, but this is not necessary, for the course of thought is unbroken, and this verse is antithetical to both Rom 8:35-36.
In all these things; just mentioned.
We are more than conquerors. A single word in the Greek: over conquer; we are over-victorious. This tone of triumph is not selfish, for the abounding victory is through him who loved us. That the reference is to Christ, appears from the context Rom 8:35 (comp. Rom 8:39); from the tense used, which points to one crowning act of love (comp. chap. Rom 5:6; Gal 2:20), His death on the cross. Since His love conquered death, even in death we cannot be separated from His love, but are more than conquerors.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, “We are so far from being separated from Christ, by the afflictions and persecutions which we undergo, that we are conquerors by our patience, nay, more than conquerors: we do not only bear our trials, but we glory in tribulations; we conquer by our patience, we are more than conquerors by our cheerfulness.”
But because these words, more than conquerors, look big, and sound great, the apostle instantly subjoins, that ’tis by Christ’s strength, and not by our own, that we overcome and conquer; More than conquerors through him that loved us, which words are a periphrasis of Christ: It is both a proper description of him, and a comprehensive description.
When the apostle said, he that loved us, he doth in effect say everything else; he that was born for us, that died for us, that redeemed and saved us; all these were the effects and fruits of his love, and they are all comprehended in this saying, Him that loved us.
Note, lastly, how the believer is said to overcome by the help of this person. More than conquerors through him that loved us.
Whence learn, That all a Christian’s strength lies in Christ, and not in himself; all his strength for victory over sin, all his strength for victory over suffering, is all received from Christ, is all to be attributed and ascribed to Christ; the strength of every saint, yea, the whole host of saint, lies in the Lord of hosts.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 37. Paul expresses his certainty that none of these efforts will avail to tear the believer from the encircling arms of Christ’s love. There is in this love a power which will overcome all the weaknesses of despondency, all the sinkings of doubt, all the fears of the flesh, all the horrors of execution. Paul does not say merely , we are conquerors, but , we are more than conquerors; there is a surplus of force; we might surmount still worse trials if the Lord permitted them. And in what strength? The apostle, instead of saying: through the love of the Lord, expresses himself thus: through the Lord that loved us. It is His living person that acts in us. For it is He Himself in His love who sustains us. This love is not a simple thought of our mind; it is a force emanating from Him. The Greco-Latin reading: ., on account of Him…, would make Jesus merely the moral cause of victory. This is evidently too weak.
It will perhaps be asked if a Christian has never been known to deny his faith in suffering and persecution. Yes, and it is not a mathematical certainty the apostle wishes to state here. It is a fact of the moral life which is in question, and in this life liberty has always its part to play, as it had from the first moment of faith. What Paul means is, that nothing will tear us from the arms of Christ against our will, and so long as we shall not refuse to abide in them ourselves; comp. Joh 10:28-30.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Nay, in all these things we are more than conquerors through him that loved us. [But though we be in tribulation, and be slain like sheep, yet in all these things we not only gain the conquest, so that we survive them, but we come out more than victors, for we are crowned over them with immortality and eternal life. But this victory is achieved not of ourselves, but because of the love of Christ, who, by his death, won for us these better things. The phrase “more than conquerors” is a single word in the Greek, and means, literally, “over-conquerors.” Some see in this a peculiar kind of victory. “This is a new order of victory,” says Chrysostom, “to conquer by means of our adversaries.” “The adversaries,” says Chillingsworth, “are not only overcome and disarmed, but they are brought over to our faction; they war on our side.” If such a meaning may be properly put upon this word, then the idea here is beautifully harmonious and consonant with the thought expressed in verse 28, which shows that God indeed causes things which seem to be inimical to serve our interests and further our blessedness.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
37. But in all these we are more than conquerors through him that loved us.
Fuente: William Godbey’s Commentary on the New Testament
8:37 {r} Nay, in all these things we are more than conquerors through him that loved us.
(r) We not only overcome so great and many miseries and calamities, but are also more than conquerors in all of them.
Fuente: Geneva Bible Notes
Rom 8:37-39 express very eloquently the impregnability of our position as believers. "In all these things" is possibly the translation of a Hebraism meaning "despite all these things." [Note: Bruce, p. 171.] The Greek word hypernikomen suggests "hyper-conquerors." Our victory is sure! The Cross is the great proof of God’s love for us, and it is the basis for our victory. It proves that God is for us (Rom 8:31).