Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Romans 8:31

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Romans 8:31” utilice nuestra app.

What shall we then say to these things? If God [be] for us, who [can be] against us?

31. What shall we then say, &c.] St Paul now applies the whole previous facts and reasons to the final proof of the Safety of the children of God. He seems to refer not only to the former part of this chapter, but to the whole previous argument of the Epistle; for there, rather than in ch. 8, we find the doctrines which are here applied the sacrifice of Christ, and consequent justification. No eloquence could be nobler than that of these closing verses, taking them merely in point of language. It is the eloquence of profound fact and truth, expressed with the sublime force and beauty of a lofty mind filled with the love of God.

against us ] So as to prevail. “ Who ” points the reference to personal adversaries; persecutors and tempters, seen or unseen.

Fuente: The Cambridge Bible for Schools and Colleges

What shall we then say … – What fairly follows from the facts stated? or what conclusion shall we draw in regard to the power of the Christian religion to support us in our trials from the considerations which have been stated? What the influence is he proceeds to state.

If God be for us – Be on outside, or is our friend, as he has shown himself to be by adopting us Rom 8:15, by granting to us his Spirit Rom 8:16-17, Rom 8:26-27, and by his gracious purpose to save us, Rom 8:29-30).

Who can be against us? – Who can injure or destroy us? Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and he can defend and save us; see Psa 118:6. The Lord is on my side; I will not fear what man can do unto me. The proposition advanced in this verse, Paul proceeds to illustrate by various specifications, which continue to the end of the chapter.

Fuente: Albert Barnes’ Notes on the Bible

Rom 8:31

What shall we then say to these things?

If God be for us, who can be against us?

If God be for us none can be effectually against us

First, heres the supposition If God be for us. This if is not an if of doubting or ambiguity, but rather of certainty and assurance. That God is, indeed, for all true believers, cannot be denied (Psa 46:7; Psa 124:1; Psa 118:6-7). There are two manner of ways especially wherein God may be said to be for His servants: First, by way of allowance, God is so far said to be with His people, as He does own them and approve of them. And this again extends itself to three particulars more, wherein it is considerable: First, the persons of His servants, God is for them (Psa 147:10-11; Mal 3:16). Secondly, He is for them in their principles; the doctrines, and truths, and graces which are eminent in them, and whereby they are acted and moved. These God does own them in and approve them for; whatever is of Gods planting, it is of Gods owning; He will maintain His own work. Thirdly, He is for them also in their practices and actions. The ways of good men as good, and as living in the power of religion, are so far forth allowed of by God. He that in these things serveth Christ is acceptable to God and approved of men, as the apostle speaks in Rom 14:18. Secondly, God is for all true believers, not only by way of allowance, but also by way of assistance; not only to own them, but to help them, and to be useful to them for their greatest advantage. The ground hereof is laid in two particulars: First, in regard of His interest which He has in them, as they do belong unto Him; interest it does engage affection, and so consequently endeavour and assistance. Secondly, there is not only his relation, but also His covenant; persons who are confederates, they are assistant one to another. For answer hereunto we must say thus much, that God is indeed with His servants, but with these qualifications:–First, in His own time. Secondly, in His own manner. Thirdly, upon His own terms and conditions we must take in that also. And that is of faith, and repentance, and new obedience, and close walking with Him, as we may see (2Ch 15:2). It holds also as to engagement; if God be with us it concerns us to be with Him, and to carry ourselves answerably towards Him we should own Him, and all that is His; it is that which He both requires and expects from us. There are two things in the world which God is especially interested in, and whatever is done for them He counts as done to Himself, His truth, and His children; goodness itself, and those who are good. Now, therefore, when we own these, and are for them, we own Him, and shall have the reward of it bestowed upon us. The second is the inference, or that which is deduced from it, in these words, Who can be against us? Who can be against us? What a strange question is this? Who rather cannot be against? Theres none who are so likely or ready to have any against them than those who are most for God, or God for them. Let any men look after religion, and they shall be sure to have enough against them. First, who can be against us? That is, who can be rationally against us? It is not so much what any are de facto, but what they are de jure, not what they are in the thing itself, but what they ought to be, and what is fitting for them. Secondly, who can be against us? That is, who can be against us effectually. All the enmity of men, it is a limited and confined enmity, because their hearts, and hands, and affections, and endeavours, are all at Gods disposing. First, Satan, the great and grand enemy of all, he shall not prevail against us. Secondly, evil men who are subservient and instrumental to Satan, they shall not prevail neither in all their attempts and endeavours in the Church. Now there is a threefold ground whereupon this truth does proceed and may be made good to us: First, from Gods omnipotency. Secondly, from Gods immutability; therefore those whom God is for can have none to prevail against them, because those whom He is truly for He is for them for ever. Thirdly, from Gods eternity; He is one who ever continues, therefore those whom He is for, they are sure to have none against them. The third and last may be this, Who can be against us? That is, who can be safely against us? who can be against us with any convenience, or peace, or comfort, or contentment to themselves. (Thos. Horton, D.D.)

God for us

These things. The only question as to the meaning of this expression is, whether it covers the whole Epistle, or is to be confined to this chapter or to the immediately preceding verses. In any case the emphasis of the appeal must be chiefly on the last–things which are so much above the reach of the carnal mind, and so likely to produce a feeling of wonder or revolt. There the things are; they cannot be reasoned away. We can do nothing against the truth, but for the truth.

I. The fact. The world will have much to say against the doctrines of grace. But if God be for us, then we can afford to have the world against us. The plan of mercy which determines the way of salvation may surpass all human wisdom and experience, but if it be Gods plan it will take effect. The method of grace by which the sinners heart is renewed may surpass the carnal judgment. Yet if it be Gods method it will work His purpose in spite of mans ridicule and unbelief. The subserviency of Providence to the purposes of redemption will work itself out, though men may be blind to the issue. Now let us apply this to our–

1. Doctrinal opinions. God is for us when our views are in accordance with the Scripture. Reason, experience, received opinions, learning and wisdom, may seem to be against us, but God is more than all. Let God be true and every man a liar.

2. The interest and safety of attainments and privileges of the believers state. The world has much to say upon the subject of the work of grace. There are some who resolve the facts of Christian experience into disease or deception. According to our view this work of grace is Gods most beautiful and costly work. Now, if we are indeed Gods workmanship, if what we call the work of grace be indeed the work of the Holy Spirit, then we may say in the view of the worlds contumely and scorn, If God be for us, who then can be against us?

3. The believers safety. The text does not imply the absence of danger and opposition. Both Scripture and experience teach us the contrary. The meaning is that nothing shall prevail against us (2Ch 32:7-8).

4. The interest which believers have in the plan of Providence. According to the teaching of the apostle, the entire administration of this present world is determined in the interest of Christ and His Church. Yet how strangely does it appear to be contradicted by the facts around us. How often is the cause of slavery and tyranny seen to triumph over the cause of freedom or piety! But faith, when asked, What shall we say to these things? is still ready with its reply, If God be for us, who can be against us?

II. Its influence. It will produce–

1. An independence, in matters of conscience and religion, of human authority. Independence of man is necessary to a thorough dependence on God (Act 4:19). Thus Luther, Here I stand, I cannot recant; I rest on the Word of God. Let God see to it.

2. A spirit of patience under the pressure of trial. If God is with us, on our side, why should we faint in our minds?

3. Confidence of the final triumph of the Christians interest, and the clearing up of all the dark clouds that rest upon the ways of God. Iniquity shall not always prevail. (P. Strutt.)

God is for us

I. The question supposes the existence of a combined and powerful hostility to the Christian. The Bible declares this, observation confirms it, and experience demonstrates it. The believer may be compares to an individual who has thrown off allegiance to his king, has disowned his country, and refuses obedience to its laws, yet continues to dwell in the land he had renounced, and hard by the sovereign he has foresworn.

1. Satan is against us. All his force, malice, subtlety, and skill, and all his myrmidons are marshalled in opposition to the interests of the child of God.

2. The world, too, is against us. It will never forgive the act by which we broke from it. Nor can it forget that the life of the Christian is a constant and solemn rebuke of it (Joh 15:18-19).

3. Our own heart is against us.

II. But God is for us. It was this assurance that calmed the fears and strengthened the faith of Abraham (Gen 15:1); Isaac (Gen 26:24); Elishas servant (2Ki 6:15-16); David (Psa 27:1); Jeremiah (Jer 1:17-19); and Paul (Act 18:9-10). And Christs last words were, Lo, I am with you alway; even unto the end.

1. God must be on the side of His people since He has, in an everlasting covenant, made Himself over to be their God. There is nothing in God, in His dealings, or in His providences, but what is on the side of His people.

2. Not the Father only, but the Son of God is also on our side. Has He not amply proved it? Who, when there was no eye to pity, and no arm to Save, undertook our cause, and embarked all His grace and glory in our salvation?

3. And so of the Holy Spirit. Who quickened us when we were dead; taught us when we were ignorant, comforted us when we were distressed?

III. It may then well be asked, who can be against us? The law cannot, for the Law-fulfiller has magnified and made it honourable. Justice cannot, for Jesus has met its demands, and His resurrection is a full discharge of all its claims; nor sin, nor Satan, nor men, nor suffering, nor death, since the condemnation of sin is removed, and Satan is vanquished, and the ungodly are restrained, and suffering works for good, and the sting of death is taken away. We will fear nothing, therefore, but the disobedience that grieves and the sin that offends God. Fearing this, we need fear nothing else (Isa 41:10). Conclusion:

1. The subject, if most consolatory to the Christian, is, in its converse, a solemn one to the unregenerate. It is an awful thing not to have God for us. And if God is not for us there is no neutral course–He must be against us.

2. Would we always have God for us? then let us aim to be for God. God deals with us His creatures by an equitable rule (Lev 26:27-28). (O. Winslow, D.D.)

God for us

I. How God is for us.

1. Because He hath predestinated His people to be conformed to the image of His own dear Son. No weapon which is formed against thee shall prosper, etc.

2. He has called us. When Abraham left the land of his forefathers and went forth, not knowing whither he went, he was quite safe, because God had called him.

3. He has justified us. All the people of God are wrapped about with the righteousness of Christ, and God regards them with the same affection as that wherewith He loves His only-begotten Son.

4. He hath also glorified us, for He hath raised us up together, and made us sit together in heavenly places in Christ Jesus. He will also glorify us, for He hath prepared a kingdom for us from the foundation of the world. But though this brings in the context, I cannot bring out the depth of the meaning of how God is for us. He was for us before the worlds; He was for us, or else He would never have given His Son. He has been for us in many struggles–how could we have held on until now had it not been so? He is for us with all the omnipotence of His love and with all His boundless wisdom.

II. Who are against us?

1. Man. How man has struggled against man! We do not in this age feel the cruelty of man to the same extent as the Reformers did, but in many cases we are misrepresented, slandered, abused, ridiculed for truths sake. Well did Jesus say, Beware of men. Behold I send you forth as sheep in the midst of wolves. But what are they all? Suppose every man were against you, you might say, as Athanasius did, I have truth on my side, and therefore against the world I stand. Of what use was the malice of men against Martin Luther? Men are only puppets moved by Gods hand; therefore be not afraid of them. Latimer greatly displeased Henry VIII. by his boldness in a sermon, and was ordered to make an apology on the following Sabbath. After reading his text he began:–Hugh Latimer dost thou know before whom thou art this day to speak? To the kings most excellent majesty, who can take away thy life; therefore, take heed that thou speakest not a word that may displease; but then consider well, Hugh, from whence thou comest; upon whose message thou art sent! Even by the mighty God! who is all-present, and who beholdeth all thy ways, and who is able to cast thy soul into hell! Therefore, take care that thou deliverest thy message faithfully. He then proceeded with the same sermon, but with more energy. Such courage should all Gods children show when they have to do with man. Modesty is very becoming, but an ambassador of God must recollect there are other virtues besides modesty.

2. The world. This world is like a great field covered with brambles and thorns and thistles, and the Christian is continually in danger of rending his garments or cutting his feet. Luther used to say there was no love lost between him and the world, for the world hated him and he hated it no less. Care little for this world, but think much of the world to come. This poor quicksand, get off it lest it swallow thee up; but yonder rock of ages, build thou on it, and thou shalt never suffer loss.

3. The flesh, the worst of the three. We should never need to fear man nor the world if we had not this to contend with. Some have an irritable temper, others a covetous disposition. Some have to fight against levity, others against pride or despondency. But despite all this we shall one day be found without fault before the throne of God.

4. The devil. He knows our weak points, he understands how to cover up the hook with the bait; and how to take one this way and the other the opposite. But what matters the devil when we have this text. The devil is mighty, but God is almighty.

III. Who are not against us.

1. God the Father. He cannot be against His own children.

2. God the Son. How sweetly He has been for us! The Cross says, Christ is for you, and to-day the tenor of His plea before the throne is, I am for you. When He shall come a second time the trumpet will ring out, Christ is for you.

3. The Holy Spirit as the Comforter, the Illuminator, the giver of life.

4. The holy angels, who are our ministers.

5. The law of God, once our enemy, is now our friend.

Conclusion:–

1. There is an opposite to all this. If God be against you, who can be for you?

2. But if God be for you, you ought to be for God. If God has espoused your cause, ought you not to espouse His? (C. H. Spurgeon.)

With God enough

The inscription on the front of Downing Hall, North Wales, translated, runs thus, Without God, without all; with God, enough.

The apostles challenge

I. Its strength This consists in the grounds on which it rests.

1. The all-sufficiency of God.

2. The covenant relationship of God to His people. If God be for us.

3. The demonstrations of love which God has already given (verse 32).

4. Gods acquittal and acceptance of His people, as the moral Governor of men (verse 33).

5. The completeness of Christs mediatorial work (verse 34).

II. Its Spirit. This will be illustrated if we contemplate–

1. The circumstances under which the words are uttered. This is the language of a man who says, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

2. The boldness of his defiance (verses 38, 39).

3. The objects of his defiance. Death, life, angels, etc.

4. The influence it exerts.

It leads to patience in suffering, and cheerfulness in doing, the will of God. (T. Ely.)

The safety of the saints

There are two ways in which a man may be deprived, against his will, of his privileges and possessions–by the lawless violence of the oppressor, or by legal forfeiture for his offences. And, if these two ways are effectually provided against, there is nothing to fear. Our apostle seems to have an eye to this, and shows us that the child of God has nothing to fear from–

I. Violence. Let us look at–

1. The premises of his argument. From which we gather–

(1) That God is a Friend. If God be for us. It is something to have a friend at all, i.e., one who would help us if he could: but the believers friend is the mighty God.

(2) What sort of a friend God has been. He spared not His own Son, etc. See what a length His friendship carried Him I

(3) What sort of a friend God will be. The future may be judged of from the past. He spared not His own Son; how then shall He not with Him also freely give us all things!

2. The conclusion–Who can be against us? But here occurs a difficulty. God is for us. Most true. None can be against us. Is that a necessary consequence? Then, again, a conclusion, though illogical, might yet be a truth. Is that the case here? None can be against us. Why, our apostle himself speaks of many adversaries. The seeming difficulty is unreal.

(1) The true idea is that the friendship of God shall so completely protect us from all our enemies, that our interests shall be as secure as if our enemies had no existence. You know what desperate attempts were made by Satan to ruin Job; but God was for Job, and he was not ruined. For the same reason he was foiled in the case of Peter, and his messenger in the case of Paul.

(2) But sometimes the mere tone of a denial implies an affirmation of the contrary. Had we heard the apostle, his exulting tone would have conveyed the meaning (verse 28). Who can help being for us, when God is for us? God was for Joseph, and so were his unnatural brethren. God was for the Church; and so were the princes of the world when they slew the Lord of glory! God is for the believer; and so is Satan, who but tries his faith. God is for the dying saint; and so is death, which hastens his translation to Paradise.

II. Legal process before the bar of God.

1. The first step in a legal process is to produce a charge; and so the apostle inquires, Who shall lay anything, etc. What! have not many things, in all ages, been alleged against the righteous? No doubt. But–

(1) Irrelevant charges will not do. Sometimes, e.g., the accusation has been that they have kept Gods laws and proclaimed His truth. But such charges are irrelevant. They make that an offence which is a duty.

(2) Nor will false charges do. Elijah was called a troubler of Israel. But the troubler of Israel was the prophets accuser. Drunkenness was imputed to the apostles, when they were under the influence of the Holy Ghost. Disloyalty and sedition are hackneyed imputations. And so is hypocrisy. Such charges may be safely despised by the Christian. They are relevant, indeed; but they are false, and God will not listen to them.

(3) Has the child of God, then, no sins? Ah, he will never deny it. What then becomes of the text? Stay; it asks, Who is to bring the charge? Is a fellow-sinner competent to undertake the task? No. There must be clean hands, in the first place, and a commission and warrant, in the second; and a fellow-sinner has neither the one nor the other. None but God can do it, and He never will; for they are Gods elect. Their names would not have been written in heaven if God was going to appear against them.

2. The next stage is that of the verdict–Guilty, or not guilty. The apostle has already shown that there can be no charge; but, if there were one, the believer will not be convicted of it. It is God that justifieth: who is he that condemneth? etc. There is no condemnation to them that are in Christ Jesus.

(1) They cannot be condemned, when nothing is laid to their charge. But then God is just, and justice demands the punishment of sin. The charge was made, but Christ bore it. For God made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him.

(2) But what if no punishment followed? Was God to turn His wrath upon His own Son? Yes, it is Christ that died–died in thy room to expiate thy sins.

(3) But was the punishment adequate–the expiation complete? If not, the believer may tremble still–he is not beyond the reach of condemnation. Christ is risen again. But He would not be risen if He had not given justice every jot and tittle of its due.

(4) But can we be sure that the sacrifice of Christ was accepted? The circumstance that the Son acted by the Fathers commandment, shows that the sacrifice, if in itself complete and sufficient, must have been well-pleasing and acceptable; and to prove it beyond all doubt, Paul says, Who is even at the right hand of God.

(5) But we have not yet reached the end of the believers guarantees, Who also maketh intercession for us. Ye must all appear before the judgment-seat of Christ. And if we are ever condemned, it is Christ that will do it. But an advocate never condemns his own clients. And the apostle announces the happy issue of his advocacy when he tells us, It is God that justifieth.

3. When a criminal process succeeds there is execution. Suppose the believer condemned, all that remained would be to inflict the punishment. Yes: but there would be an insurmountable obstacle. Who shall separate us from the love of Christ? The believers confidence has no cause to be shaken, unless he can be separated from Christs love. In order to this–

(1) You must prove that love to be nothing but a dream. But surely Christs death is sufficient to prove its reality.

(2) That love must be made to cease. It is not uncommon for the human love to fade. But Christs love is everlasting. Can a woman forget her sucking child, etc.

(3) One way remains. Who shall prevail against the believer in spite of Christs love? Love can do little, however great it may be in itself, if it has not corresponding power at its back. But the love of Christ has omnipotence at its command. Shall tribulation, or distress, etc., separate? Nay. For

(a) They are temporary evils.

(b) The worst they can do is to separate the body from the soul for a season; but that is the indispensable and immediate preliminary to the full enjoying of the benefits of Christs love, and therefore not a step towards our separation from it! Like the puny insects which mutilate themselves by striking with their stings, they are incapable of hurting us again.

(c) The whole action and influence of these evils will be overruled for our good. Therefore, in all these things we are more than conquerors, through Him that loved us. (Andrew Gray.)

The presence of God a source of courage

Why should I fear? Is man stronger than God? I go up to the Soudan alone, with an infinite Almighty God to direct and guide me, and am glad to so trust Him as to fear nothing; and indeed to feel sure of success. (General Gordon.)

Christian courage

Chrysostom before the Roman emperor was a beautiful example of Christian courage. The emperor threatened him with banishment if he still remained a Christian. Chrysostom replied, Thou canst not, for the world is my Fathers house; thou canst not banish me. But I will slay thee, said the emperor. Nay, but thou canst not, said the noble champion of the faith again; for my life is hid with Christ in God. I will take away thy treasures. Nay, but thou canst not, was the retort; for, in the first place, I have none that thou knowest of. My treasure is in heaven, and my heart is there. But I will drive thee away from man, and thou shalt have no friend left. Nay, and that thou canst not, once more said the faithful witness; for I have a Friend in heaven, from whom thou canst not separate me. I defy thee; there is nothing thou canst do to hurt me.

The mightiness of God

When the army of Antigonus went into battle his soldiers were very much discouraged, and they rushed up to the general and said to him, Dont you see we have few forces, and they have so many more? and the soldiers were affrighted at the smallness of their number and the greatness of the enemy. Antigonus, their commander, straightened himself up and said with indignation and vehemence, How many do you reckon me to be? And when we see the vast armies arrayed against the cause of sobriety, it may sometimes be very discouraging, but I ask you, in making up your estimate of the forces of righteousness, I ask you how many do you reckon the Lord God Almighty to be? He is our Commander. The Lord of Hosts is His name. I have the best authority for saying that the chariots of God are twenty thousand, and the mountains are full of them.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 31. What shall we then say to these things?] What conclusion should we draw from the above premises? From all that was already laid down in the preceding chapters, but especially in the preceding verses, from Ro 8:28-30 inclusive. As if he had said: What comfort may we derive from these doctrines? God has called us all to holiness, and to love to him, which is the principle of holiness. We are persecuted and despised, it is true, and we may be more so; but, as God has called us to love him, and all things work together for good to them that love him; and, as his covenant with Abraham, while he was in his Gentile state, shows his gracious purpose towards us Gentiles, whom he has foreknown, who have been objects of his gracious foreknowledge, as well as the Jews, and who have now the fullest proof that we were so, by his sending us the Gospel, and showing us, in it, that if the Israelites were to be a holy priesthood, a royal nation, we are no less favoured, as he has predestinated, from the beginning determined, that we should be conformed to the image of his Son, who is to be the first-born among many brethren, the head and chief of all converted Jews and Gentiles, and, in order to our final salvation, has called, invited us to believe on the Lord Jesus Christ, has justified those who do believe, and has glorified, highly honoured, and adorned them with innumerable gifts and graces, and, if they continue to possess that faith which worketh by love, will bring them, both body and soul, to his eternal glory, their bodies being made like unto his glorious body:- seeing, therefore, all these things are so, what comfort in our tribulations shall we derive from them? – Why this: If God be for us, who can be against us? He who is infinitely wise has undertaken to direct us: He who is infinitely powerful has undertaken to protect us: He who is infinitely good has undertaken to save us. What cunning, strength, or malice, can prevail against his wisdom, power, and goodness? None. Therefore we are safe who love God; and not only shall sustain no essential damage by the persecutions of ungodly men, but even these things work together for our good.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

What shall we then say to these things? Some refer this question to what is said in the verses immediately preceding: others, to what he had said, Rom 8:28; and others go higher, and refer it to all that he said before. Some by these things understand afflictions and sufferings more especially; What shall we say to these, or what need we be disheartened by these? For if God, &c.

If God be for us; i.e. seeing God is for us; it is a note of certainty, not of ambiguity; see Rom 8:9. He takes it for granted, as that which cannot be denied; see Psa 46:7,11; 118:6,7.

Who can be against us? i.e. none can; none can be against us successfully, none can be against us safely; such will harm themselves more than us: see Psa 56:1. Maximilian, the emperor, so admired this sentence, that he caused it to be written over the table where he used to dine and sup; that having it often in his eye, he might have it also in his mind.

Fuente: English Annotations on the Holy Bible by Matthew Poole

31. What shall we then say to thesethings?“We can no farther go, think, wish” [BENGEL].This whole passage, to Ro 8:34,and even to the end of the chapter, strikes all thoughtfulinterpreters and readers, as transcending almost every thing inlanguage, while OLSHAUSENnotices the “profound and colossal” character of thethought.

If God be for us, who can beagainst us?If God be resolved and engaged tobring us through, all our enemies must be His; and “Whowould set the briers and thorns against Him in battle? He would gothrough them. He would burn them together” (Isa27:4). What strong consolation is here! Nay, but the great Pledgeof all has already been given; for,

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

What shall we then say to these things? c, Either to these afflictions, shall we murmur and repine at them? no, since they work together for our good, and are not to be compared with our future glory, which is certain for if we suffer with, and for Christ, we shall be glorified together: or to these blessings just now mentioned, as the foreknowledge of God, divine predestination, effectual calling, free justification, and eternal glorification, what can be said to these? nothing can be added to them, they are a complete set of blessings, wanting nothing; nor can the greatness of them be fully expressed, or the freeness of God’s grace displayed in them, sufficiently declared: what remains for us to do, but to be thankful for them, and glory in them? or what can be said “against” them? nothing at all, they cannot be contradicted or gainsaid; they are true and faithful sayings; they can never be made void, and of no effect, by hell or earth; nor ought our unbelieving hearts to have anything to say against interest in them: or what is to be said, or inferred “from” them? why, the free, sovereign, unchangeable, and everlasting love of God, in providing and bestowing such benefits; and the certainty of salvation, which is infallibly secured hereby:

if God be for us; or, “seeing he is for us”, has an affection for us, which appears from the gift of himself, Son, and Spirit, and all the blessings of grace and glory; and is on our side: as that he is on the side of his people, is evident from his preservation of them from the evils of the world and their own corruptions; from the supports he gives them under afflictions and temptations; from his carrying on the work of grace upon them, notwithstanding all the opposition made unto it; and from their safety and security they enjoy by him, notwithstanding the power of their enemies; he is so for them, and on their side, as that he will certainly save them. This he has determined to do, he has sent his Son to obtain salvation for them, his Spirit to apply it to them, and keeps them by his power to the full enjoyment of it: and since this is the case,

who can be against us? none can be against them. There are some that cannot possibly be against them; if Jehovah the Father is not against them, the Son cannot be against them, nor the Spirit; good angels cannot be against them, so far from it, that they rejoice at their good, minister to them, and are a guard about them; the law cannot be against them, because it is fulfilled in them; nor justice, because it is satisfied, and all its demands answered: and though there may be some who may be against them, and oppose themselves to them, yet their opposition is to no purpose; they will never prevail over them to their ruin and destruction; as neither sin, nor Satan, nor the world, nor death itself.

Fuente: John Gill’s Exposition of the Entire Bible

The Believer’s Triumph.

A. D. 58.

31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of God’s elect? It is God that justifieth. 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. 35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

The apostle closes this excellent discourse upon the privileges of believers with a holy triumph, in the name of all the saints. Having largely set forth the mystery of God’s love to us in Christ, and the exceedingly great and precious privileges we enjoy by him, he concludes like an orator: What shall we then say to these things? What use shall we make of all that has been said? He speaks as one amazed and swallowed up with the contemplation and admiration of it, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things the less we wonder at them; but the further we are led into an acquaintance with gospel mysteries the more we are affected with the admiration of them. If Paul was at a loss what to say to these things, no marvel if we be. And what does he say? Why, if ever Paul rode in a triumphant chariot on this side of heaven, here it was: with such a holy height and bravery of spirit, with such a fluency and copiousness of expression, does he here comfort himself and all the people of God, upon the consideration of these privileges. In general, he here makes a challenge, throws down the gauntlet, as it were, dares all the enemies of the saints to do their worst: If God be for us, who can be against us? The ground of the challenge is God’s being for us; in this he sums up all our privileges. This includes all, that God is for us; not only reconciled to us, and so not against us, but in covenant with us, and so engaged for us–all his attributes for us, his promises for us. All that he is, and has, and does, is for his people. He performs all things for them. He is for them, even when he seems to act against them. And, if so, who can be against us, so as to prevail against us, so as to hinder our happiness? Be they ever so great and strong, ever so many, ever so might, ever so malicious, what can they do? While God is for us, and we keep in his love, we may with a holy boldness defy all the powers of darkness. Let Satan do his worst, he is chained; let the world do its worst, it is conquered: principalities and powers are spoiled and disarmed, and triumphed over, in the cross of Christ. Who then dares fight against us, while God himself is fighting for us? And this we say to these things, this is the inference we draw from these premises. More particularly.

I. We have supplies ready in all our wants (v. 32): He that spared, c. Who can be against us, to strip us, to deprive us of our comforts? Who can cut off our streams, while we have a fountain to go to? 1. Observe what God has done for us, on which our hopes are built: He spared not his own Son. When he was to undertake our salvation, the Father was willing to part with him, did not think him too precious a gift to bestow for the salvation of poor souls now we may know that he loves us, in that he hath not withheld his Son, his own Son, his only Son, from us, as he said of Abraham, Gen. xxii. 12. If nothing less will save man, rather than man shall perish let him go, though it were out of his bosom. Thus did he deliver him up for us all, that is, for all the elect; for us all, not only for our good, but in our stead, as a sacrifice of atonement to be a propitiation for sin. When he had undertaken it, he did not spare him. Though he was his own Son, yet, being made sin for us, it pleased the Lord to bruise him. Ouk epheisato—he did not abate him a farthing of that great debt, but charged it home. Awake, O sword. He did not spare his own Son that served him, that he might spare us, though we have done him so much disservice. 2. What we may therefore expect he will do: He will with him freely give us all things. (1.) It is implied that he will give us Christ, for other things are bestowed with him: not only with him given for us, but with him given to us. He that put himself to so much charge to make the purchase for us surely will not hesitate at making the application to us. (2.) He will with him freely give us all things, all things that he sees to be needful and necessary for us, all good things, and more we should not desire, Ps. xxxiv. 10. And Infinite Wisdom shall be the judge whether it be good for us and needful for us or no. Freely give–freely, without reluctancy; he is ready to give, meets us with his favours;–and freely, without recompence, without money, and without price. How shall he not? Can it be imagined that he should do the greater and not do the less? that he should give so great a gift for us when we were enemies, and should deny us any good thing, now that through him we are friends and children? Thus may we by faith argue against our fears of want. He that hath prepared a crown and kingdom for us will be sure to give us enough to bear our charges in the way to it. He that hath designed us for the inheritance of sons when we come to age will not let us want necessaries in the mean time.

II. We have an answer ready to all accusations and a security against all condemnations (Rom 8:33; Rom 8:34): Who shall lay any thing? Doth the law accuse them? Do their own consciences accuse them? Is the devil, the accuser of the brethren, accusing them before our God day and night? This is enough to answer all those accusations, It is God that justifieth. Men may justify themselves, as the Pharisees did, and yet the accusations may be in full force against them; but, if God justifies, this answers all. He is the judge, the king, the party offended, and his judgment is according to truth, and sooner or later all the world will be brought to be of his mind; so that we may challenge all our accusers to come and put in their charge. This overthrows them all; it is God, the righteous faithful God, that justifieth. Who is he that condemneth? Though they cannot make good the charge yet they will be ready to condemn; but we have a plea ready to move in arrest of judgment, a plea which cannot be overruled. It is Christ that died, c. It is by virtue of our interest in Christ, our relation to him, and our union with him, that we are thus secured. 1. His death: It is Christ that died. By the merit of his death he paid our debt and the surety’s payment is a good plea to an action of debt. It is Christ, an able all-sufficient Saviour. 2. His resurrection: Yea, rather, that has risen again. This is a much greater encouragement, for it is a convincing evidence that divine justice was satisfied by the merit of his death. His resurrection was his acquittance, it was a legal discharge. Therefore the apostle mentions it with a yea, rather. If he had died, and not risen again, we had been where we were. 3. His sitting at the right hand of God: He is even at the right hand of God–a further evidence that he has done his work, and a mighty encouragement to us in reference to all accusations, that we have a friend, such a friend, in court. At the right hand of God, which denotes that he is ready there–always at hand; and that he is ruling there–all power is given to him. Our friend is himself the judge. 4. The intercession which he makes there. He is there, not unconcerned about us, not forgetful of us, but making intercession. He is agent for us there, an advocate for us, to answer all accusations, to put in our plea, and to prosecute it with effect, to appear for us and to present our petitions. And is not this abundant matter for comfort? What shall we say to these things? Is this the manner of men, O Lord God? What room is left for doubting and disquietment? Why art thou cast down, O my soul? Some understand the accusation and condemnation here spoken of of that which the suffering saints met with from men. The primitive Christians had many black crimes laid to their charge–heresy, sedition, rebellion, and what not? For these the ruling powers condemned them: “But no matter for that” (says the apostle); “while we stand right at God’s bar it is of no great moment how we stand at men’s. To all the hard censures, the malicious calumnies, and the unjust and unrighteous sentences of men, we may with comfort oppose our justification before God through Christ Jesus as that which doth abundantly countervail,” 1Co 4:3; 1Co 4:4.

III. We have good assurance of our preservation and continuance in this blessed state, v. 35, to the end. The fears of the saints lest they should lose their hold of Christ are often very discouraging and disquieting, and create them a great deal of disturbance; but here is that which may silence their fears, and still such storms, that nothing can separate them. We have here from the apostle,

1. A daring challenge to all the enemies of the saints to separate them, if they could, from the love of Christ. Who shall? None shall, v. 35-37. God having manifested his love in giving his own Son for us, and not hesitating at that, can we imagine that any thing else should divert or dissolve that love? Observe here,

(1.) The present calamities of Christ’s beloved ones supposed–that they meet with tribulation on all hands, are in distress, know not which way to look for any succour and relief in this world, are followed with persecution from an angry malicious world that always hated those whom Christ loved, pinched with famine, and starved with nakedness, when stripped of all creature-comforts, exposed to the greatest perils, the sword of the magistrate drawn against them, ready to be sheathed in their bowels, bathed in their blood. Can a case be supposed more black and dismal? It is illustrated (v. 36) by a passage quoted from Ps. xliv. 22, For thy sake we are killed all the day long, which intimates that we are not to think strange, no not concerning the fiery bloody trial. We see the Old-Testament saints had the same lot; so persecuted they the prophets that were before us. Killed all the day long, that is, continually exposed to and expecting the fatal stroke. There is still every day, and all the day long, one or other of the people of God bleeding and dying under the rage of persecuting enemies. Accounted as sheep for the slaughter; they make no more of killing a Christian than of butchering a sheep. Sheep are killed, not because they are hurtful while they live, but because they are useful when they are dead. They kill the Christians to please themselves, to be food to their malice. They eat up my people as they eat bread, Ps. xiv. 4.

(2.) The inability of all these things to separate us from the love of Christ. Shall they, can they, do it? No, by no means. All this will not cut the bond of love and friendship that is between Christ and true believers. [1.] Christ doth not, will not, love us the less for all this. All these troubles are very consistent with the strong and constant love of the Lord Jesus. They are neither a cause nor an evidence of the abatement of his love. When Paul was whipped, and beaten, and imprisoned, and stoned, did Christ love him ever the less? Were his favours intermitted? his smiles any whit suspended? his visits more shy? By no means, but the contrary. These things separate us from the love of other friends. When Paul was brought before Nero all men forsook him, but then the Lord stood by him, 2Ti 4:16; 2Ti 4:17. Whatever persecuting enemies may rob us of, they cannot rob us of the love of Christ, they cannot intercept his love-tokens, they cannot interrupt nor exclude his visits: and therefore, let them do their worst, they cannot make a true believer miserable. [2.] We do not, will not, love him the less for this; and that for this reason, because we do not think that he loves us the less. Charity thinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part that comes from love. A true Christian loves Christ never the less though he suffer for him, thinks never the worse of Christ through he lose all for him.

(3.) The triumph of believers in this ( v. 37): Nay, in all these things we are more than conquerors.

[1.] We are conquerors: though killed all the day long, yet conquerors. A strange way of conquering, but it was Christ’s way; thus he triumphed over principalities and powers in his cross. It is a surer and a nobler way of conquest by faith and patience than by fire and sword. The enemies have sometimes confessed themselves baffled and overcome by the invincible courage and constancy of the martyrs, who thus overcame the most victorious princes by not loving their lives to the death, Rev. xii. 11.

[2.] We are more than conquerors. In our patiently bearing these trials we are not only conquerors, but more than conquerors, that is, triumphers. Those are more than conquerors that conquer, First, With little loss. Many conquests are dearly bought; but what do the suffering saints lose? Why, they lose that which the gold loses in the furnace, nothing but the dross. It is no great loss to lose things which are not–a body that is of the earth, earthy. Secondly, With great gain. The spoils are exceedingly rich; glory, honour, and peace, a crown of righteousness that fades not away. In this the suffering saints have triumphed; not only have not been separated from the love of Christ, but have been taken into the most sensible endearments and embraces of it. As afflictions abound, consolations much more abound, 2 Cor. i. 5. There is one more than a conqueror, when pressed above measure. He that embraced the stake, and said, “Welcome the cross of Christ, welcome everlasting life,”–he that dated his letter from the delectable orchard of the Leonine prison,–he that said, “In these flames I feel no more pain than if I were upon a bed of down,”–she who, a little before her martyrdom, being asked how she did, said, “Well and merry, and going to heaven,”–those that have gone smiling to the stake, and stood singing in the flames–these were more than conquerors.

[3.] It is only through Christ that loved us, the merit of his death taking the sting out of all these troubles, the Spirit of his grace strengthening us, and enabling us to bear them with holy courage and constancy, and coming in with special comforts and supports. Thus we are conquerors, not in our own strength, but in the grace that is in Christ Jesus. We are conquerors by virtue of our interest in Christ’s victory. He hath overcome the world for us (John xvi. 33), both the good things and the evil things of it; so that we have nothing to do but to pursue the victory, and to divide the spoil, and so are more than conquerors.

2. A direct and positive conclusion of the whole matter: For I am persuaded,Rom 8:38; Rom 8:39. It denotes a full, and strong, and affectionate persuasion, arising from the experience of the strength and sweetness of the divine love. And here he enumerates all those things which might be supposed likely to separate between Christ and believers, and concludes that it could not be done. (1.) Neither death nor life–neither the terrors of death on the one hand nor the comforts and pleasures of life on the other, neither the fear of death nor the hope of life. Or, We shall not be separated from that love either in death or in life. (2.) Nor angels, nor principalities, nor powers. Both the good angels and the bad are called principalities and powers: the good, Eph 1:21; Col 1:16; the bad, Eph 6:12; Col 2:15. And neither shall do it. The good angels will not, the bad shall not; and neither can. The good angels are engaged friends, the bad are restrained enemies. (3.) Nor things present, nor things to come–neither the sense of troubles present nor the fear of troubles to come. Time shall not separate us, eternity shall not. Things present separate us from things to come, and things to come separate and cut us off from things present; but neither from the love of Christ, whose favour is twisted in with both present things and things to come. (4.) Nor height, nor depth–neither the height of prosperity and preferment, nor the depth of adversity and disgrace; nothing from heaven above, no storms, no tempests; nothing on earth below, no rocks, no seas, no dungeons. (5.) Nor any other creature–any thing that can be named or thought of. It will not, it cannot, separate us from the love of God, which is in Christ Jesus our Lord. It cannot cut off or impair our love to God, or God’s to us; nothing does it, can do it, but sin. Observe, The love that exists between God and true believers is through Christ. He is the Mediator of our love: it is in and through him that God can love us and that we dare love God. This is the ground of the stedfastness of the love; therefore God rests in his love (Zeph. iii. 17), because Jesus Christ, in whom he loves us, is the same yesterday, to-day, and for ever.

Mr. Hugh Kennedy, an eminent Christian of Ayr, in Scotland, when he was dying, called for a Bible; but, finding his sight gone, he said, “Turn me to the eighty of the Romans, and set my finger at these words, I am persuaded that neither death nor life,” c. “Now,” said he, “is my finger upon them?” And, when they told him it was, without speaking any more, he said, “Now, God be with you, my children I have breakfasted with you, and shall sup with my Lord Jesus Christ this night;” and so departed.

Fuente: Matthew Henry’s Whole Bible Commentary

For these things ( ). From 8:12 on Paul has made a triumphant presentation of the reasons for the certainty of final sanctification of the sons of God. He has reached the climax with glorification ( in verse 30). But Paul lets the objector have his say as he usually does so that in verses 31-39 he considers the objections.

If God is for us, who is against us? ( , ‘ ?). This condition of the first class carries Paul’s challenge to all doubters. There is no one on a par with God. Note the two prepositions in contrast (, over, , down or against).

Fuente: Robertson’s Word Pictures in the New Testament

1) “What shall we then say to these things?” (ti oun eroumen pros tauta) “What therefore shall we say, applicable to these matters?” In wonder or refutation, what can we say? Shall we judge God? Or may we comprehend the Sovereignty of his purpose, and will, and revelation, and works? Isa 55:8-9.

2) “If God be for us,” (ei ho theos huper hemon) “If God be (exists) on our behalf,” takes the initiative in salvation and preservation on our behalf;” and he has, and does continually, calling us, delivering us, justifying us, and working the image of his Son out in us, to his glory in Christ, 1Co 10:31; Gal 6:14; 2Co 5:14-20.

3) “Who can be against us?” (tis kath’ hemon) “who can stand (successfully) against us?” For we “belong to Christ,” Mar 9:41; and Christ belongs to God, 1Co 3:21-23; “who is above all, through all, and in you all,” as saints, redeemed ones who serve him in Christ and in his church, 1Co 8:6. God is greater than all, none can successfully withstand him or oppose him, Exo 18:11; Joh 10:29; Joh 14:28; 1Jn 3:20.

SOLDIERS OF CHRIST

Believers are soldiers; all soldiers, by their profession, are engaged to fight if called upon; but who shall be called to sustain the hottest service, and be most frequently exposed upon the field of battle, depends upon the will of the general or king. Some of our soldiers are not upon hard service, while others are stationed round the palace, see the king’s face daily, and have no dangers or hardships to encounter. These, however, are as liable to a call as the others; but if not called upon, they may enjoy, with thankfulness, the more easy post assigned them. Thus the “Captain of our salvation” allots to His soldiers such stations as He thinks proper. He has a right to employ whom He will, and where He will. Some are comparatively at ease; they are not exposed to the fiercest onsets, but live near His presence; others are to appearance pressed above measure, beyond strength, so that they despair even of life; yet, they are supported, and in the end made ,’more than conquerors” through Him who hath loved them.

-J. Newton

Fuente: Garner-Howes Baptist Commentary

31. What then, etc. The subject discussed having been sufficiently proved, he now breaks out into exclamations, by which he sets forth the magnanimity with which the faithful ought to be furnished when adversities urge them to despond. And he teaches us in these words that with the paternal favor of God is connected that invincible courage which overcomes all temptations. We indeed know, that judgment is usually formed of the love or of the hatred of God, in no other way than by a view of our present state; hence when things fall out untowardly, sorrow takes possession of our minds, and drives away all confidence and consolation. But Paul loudly exclaims, that a deeper principle ought to be inquired after, and that they reason absurdly who confine themselves to the sad spectacle of our present warfare. I indeed allow, that the scourges of God are in themselves justly deemed to be tokens of God’s wrath; but as they are consecrated in Christ, Paul bids the saints to lay hold, above all things, on the paternal love of God, that relying on this shield they may boldly triumph over all evils; for this is a brazen wall to us, so that while God is propitious to us we shall be safe against all dangers. He does not, however, mean, that nothing shall oppose us; but he promises a victory over all kinds of enemies.

If God be for us, etc. This is the chief and the only support which can sustain us in every temptation. For except we have God propitious to us, though all things should smile on us, yet no sure confidence can be attained: but, on the other hand, his favor alone is a sufficient solace in every sorrow, a protection sufficiently strong against all the storms of adversities. And on this subject there are many testimonies of Scripture, which show that when the saints rely on the power of God alone, they dare to despise whatever is opposed to them in the world.

“

When I walk in the midst of the shadow of death, I shall not fear evils, for thou art with me.” (Psa 23:4.)

“

In the Lord I trust: what shall flesh do to me.” (Psa 56:11.)

“

I shall not fear the thousands of the people who beset me.” (Psa 3:6.)

For there is no power either under or above the heavens, which can resist the arm of God. Having him then as our defender, we need fear no harm whatever. Hence he alone shows real confidence in God, who being content with his protection, dreads nothing in such a way as to despond; the faithful are doubtless often shaken but are never utterly cast down. In short, the Apostle’s object was to show, that the godly soul ought to rely on the inward testimony of the Holy Spirit, and not to depend on outward things.

Fuente: Calvin’s Complete Commentary

Text

Rom. 8:31-39. What then shall we say to these things? If God is for us, who is against us? Rom. 8:32 He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? Rom. 8:33 Who shall lay anything to the charge of Gods elect? It is God that justifieth; Rom. 8:34 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. Rom. 8:35 Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Rom. 8:36 Even as it is written,

For thy sake we are killed all the day long;
We were accounted as sheep for the slaughter.

Rom. 8:37 Nay, in all these things we are more than conquerors through him that loved us. Rom. 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, Rom. 8:39 nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

REALIZING ROMANS, Rom. 8:31-39

383.

What shall we say to these things? What things? Note the outline of the whole section.

384.

We know who is against us, but in a very real sense no one is against us when God is for us. Explain.

385.

We are encouraged to believe that God was and is not only concerned in our redemption but also in our preservation and perseverance. How is this so?

386.

We know Satan and sinners will attempt to lay many things to our charge. How are we to understand Rom. 8:33?

387.

Christ at Gods right hand as our intercessor shall keep us saved. Explain. cf. Rom. 8:34.

388.

In Rom. 8:35-37 are we to understand that God sends tribulation, anguish, etc.? Is this a discussion of our love for God, or Gods love for us?

389.

How can we be more than conquerors?

390.

What is the difference in the list in Rom. 8:38-39 from those of Rom. 8:35-37? Is the point the same in the conclusion as in Rom. 8:37 and Rom. 8:39?

Paraphrase

Rom. 8:31-39. What shall we say then to these things, whereby believers are proved to be the sons and heirs of God?. Since God, who hath the whole power of this matter in his hand, is for us, since he sustains our claim to these honors, who can be against us?

Rom. 8:32 He certainly who spared not his proper Son, but delivered him up to die for us all, for believers among the Gentiles as well as among the Jews, how, do ye think, will he not with him also gratuitously give us all the other blessings promised to the children of God?

Rom. 8:33 At the judgment, who will bring an accusation against the elect of God? Since it is God who justifieth them by faith, neither angel nor man can frustrate his sentence.

Rom. 8:34 Who is he who can condemn us believers? Since it is Christ who died to obtain pardon for us, or rather who hath risen from the dead to take possession of the government of the universe for our benefit; who is also at the right hand of God as ruler, and who maketh intercession for us.

Rom. 8:35 Elated with our privileges, we cry out, Will any thing induce us to renounce our faith, and make us no longer the objects of Christs love? will affliction in body, or distress in our affairs, or persecutions, or famine, or nakedness, or danger, or deadly weapons, be able to do this?

Rom. 8:36 Sufferings have always been the lot of Gods people: As it is written, Psa. 44:22. Truly for thy sake we are put to death in a lingering manner; we are accounted as sheep for the slaughter, by our persecutors.

Rom. 8:37 These evils have not hitherto made us forfeit the love of Christ. Nay in all these things we do more than overcome, through the aid of him who hath loved us.

Rom. 8:38 For I am persuaded, that neither the fears of death, nor the allurements of life, nor all the different orders of evil angels, against whom we fight, (Eph. 6:12.) nor things present, nor things to come, whether good or evil,

Rom. 8:39 Nor prosperity, nor adversity, nor anything else made by God, will be able to make us, the elect, (Rom. 8:33) through apostasy, forfeit the love of God, which is bestowed on us, through Christ Jesus our Lord.

Summary

What now shall we say to these things? God is for us; no one then can successfully be against us. After giving his Son for us, he will withhold from us no other good. He will give us every good thing. No one can bring a charge against us, no one condemn us, for we have Christ to plead for us, and God to acquit us. Not only so, but nothing can separate us from Gods love, neither persecution nor anything else, and although we may pass through sufferings, as we certainly shall, still over them all we shall be more than victors through Christ who gave himself for us.

Comment

d. Encouragement Number Four (which forms also a conclusion to what has been said). Rom. 9:31-33

What shall we say to these things? What things? Why, the hope of the Christian, the help of the Holy Spirit and the eternal purposes of Jehovah. There is only one thing to say, only one conclusion that can be drawn, and that is, God is for us. When we consider our own hearts and then behold all his benefits, we are moved to cry out, God is love. Then follows the thought, God is for usthat is, all that can be done for frail man by a loving father has been and is being done. If that be so, then who is there who could successfully bring anything against us? This thought is based upon the truth of the superior strength and authority of Jehovah. If he is for us, then through him we can triumph over any adversary. Rom. 8:31

The conclusion here formed is to the effect that because of all the great and glorious benefits God has bestowed upon us we can be assured of our glorification (providing, of course, we are faithful). Rom. 8:32 emphasizes this very point by bringing to our minds the greatest of our gifts from the hand of Jehovahthe gift of his son. If God was willing to give us his own son, will he now hesitate to add to this unspeakable gift all things, that is, all and any of those things that would help us in attaining a life of approval before him? Is this not a great source of encouragement to the child of God? This encouragement is based on the hope of heaven even as was the first thought of this section, but it is approached from a different viewpoint. Section one discusses the glories of the new earth; this section discusses the basis for the certainty of our hope. Rom. 8:32

There are many things that might arise from time to time to cause us to wonder. There are those who will attempt to lay something to our account so as to prevent us from attaining our reward. But let us think a momentif our hearts are right before God, if we are living a life of faithfulness, who will be able to lay anything to the charge of Gods elect? If God through his son has pronounced us just, who could successfully condemn us? No one can, for if the supreme authority of right and wrong declares us right, then there can be no further appeal in the case. More than this, Christ Jesus has died; yes, rather it should be said that he arose from the dead and is now at the right hand of God, acting as our intercessor. What an array of encouragements as to the certainty of our glorification! Since the hope of the eternal inheritance is ours because of Christs love, Paul thought it well to give the marvelous foregoing description of Christs love. Rom. 8:33-34

209.

To what does the these things of Rom. 8:31 refer?

210.

What is the only conclusion that can be drawn from these things?

211.

Show how Rom. 8:32 is a great source of encouragement to the child of God.

Now follows a conclusion based upon the fact that Christ does love us, There are many circumstances which arise in the Christians experience which must be explained in their relationship to the love of Christ, There is tribulation, anguish, persecution, famine, nakedness, peril and sword. When these things come upon us, what are we to say of the love of Christ? Rom. 8:35 Perhaps our sufferings could best be expressed by the words of the psalmist when he spoke of the children of Israel in Babylon (Psa. 44:1-26). They were Gods children, and yet because of the very fact that they were his children they were being killed day by day as sheep in the shambles.

This is even our experience, for we indeed suffer many things. What then shall be our answer? Does Christ love us and still permit these things to so press us? Has he not somehow forgotten us? No in all these things we are more than conquerors. How so? Ah, it is easy to see, for we not only overcome these things through the strength divine, but we actually use them to work out in our character those elements which enhance us in the sight of man and God (cf. Rom. 5:3-5). We are more than conquerors, for we not only can overcome our adversaries but can make them to fight on our side. The final note of victory will be struck when we one day pass from the presence of these earthly trials to be crowned above them in the presence of the one who loves us. Rom. 8:35-37

So we can indeed say with Paul that we are going to hold to our persuasion that God loves us in Christ, that nothing is going to separate us from this persuasion: neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature. Rom. 8:38-39

212.

Discuss briefly Rom. 8:33-34.

213.

How do we reconcile the trials of a Christian with the love of Christ?

214.

How are we more than conquerors over trials of faith?

215.

Why did Paul believe that we should hold fast the thought that God loves us in Christ?

Rethinking in Outline Form

Complete Redemption Through the Proposition. Rom. 8:1-39

Freedom in the gospel. Rom. 8:1-11

Freedom through the law of the spirit of life in Christ Jesus, from the condemnation which was the penalty of our sin. Rom. 8:1-4

Freedom from condemnation on that final day, for we are called to walk by the spirit and thus be led to our eternal home. Rom. 8:5-11

New Life in Christ. Rom. 8:12-17

A new positionno longer in debt to sin. Rom. 8:12

A new power which will enable us to overcome and live in a new life. Rom. 8:13

A new father, and a new sense of our relationship to God. Rom. 8:14-15

A new witness, a new inheritance, if we suffer with him. Rom. 8:16-17

Encouragements to Endure Suffering. Rom. 8:18-39

We are greatly encouraged when we think that the sufferings of this present life are not even worthy to be compared with the glory which shall be revealed to usward. Rom. 8:18-25

The second encouragement is found through the help of the Holy Spirit in our infirmities. Rom. 8:26-27

Encouragement number three is found in a consideration of Gods eternal purpose for his children. Rom. 8:28-30

Encouragement number four forms also a conclusion to what has been said: What shall we say to these things? What things? Why, the hope of the Christian, the help of the Holy Spirit and the eternal purposes of Jehovah. There is only one thing to say, only one conclusion that can be drawn, and that is, God is for us. He being for us, there is no one who can bring anything against us, no one or no circumstance that can separate us from Gods love or can persuade us that God does not love us. Rom. 8:31-39

Fuente: College Press Bible Study Textbook Series

(31-39) Now follows the sublime and triumphant conclusion from the foregoingexpressed with passionate energy and with the most intense consciousness of the reality of a Christian belief in penetrating and sustaining the mind in all outward trials, however severe.
Erasmus remarks on this, that Cicero never said anything grander. It is needless to add that, setting aside other considerations, Cicero was not for a moment comparable in spiritual intensity, and therefore in true eloquence, to St. Paul.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

5. A Paean of Triumph over this Scheme of Human Renovation , Rom 8:31-39 .

31. What then say There stands the finished structure of human salvation; what can be said to it?

If God Omitting the italics, (interpolated by the translators,) we have, If God for us, who against us?

The apostle stands like a triumphant herald, and challenges the universe for an opponent to meet this divine champion. Before an infinite defender every finite assailant dwindles into nothing, and the Christian stands alone beneath his omnipotent protector.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘What then shall we say to these things? If God for us, who against us?’

Here we have another typical Pauline question, ‘what then shall we say?’ But this time it refers ‘to these things’. The previous three verses have indicated that God is for us in accordance with His own divine purpose, as indeed has Rom 5:1 ff. In view of this how can we see anyone who is against us as particularly relevant? If God is for us, any adversary must pale before the Almighty. Paul will go on to speak of those things which might be seen as against us. For example, those who seek to lay a charge against us. Those who seek to condemn us. Those things which seek to separate us from the love of Christ. But none will avail. And as a result of these words they pale into insignificance. For God is ‘for us’. And He is ‘for us’ in a clearly defined way, a way described in Rom 8:28-30.

Fuente: Commentary Series on the Bible by Peter Pett

The assurance of God’s unchangeable love in Christ Jesus:

v. 31. What shall we then say to these things? If God be for us, who can be against us?

v. 32. he that spared not His own Son, but delivered Him up for us all, how shall he not with Him also freely give us all things?

v. 33. Who shall lay anything to the charge of God’s elect? It is God that justifieth.

v. 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.

v. 35. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

v. 36. As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

v. 37. Nay, in all these things we are more than conquerors through Him that loved us.

v. 38. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

v. 39. nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus, our Lord.

In all the letters of Paul there are few passages that equal, and none that exceed, this paean of triumph, of victorious faith, in lofty and sustained power. Addressed to Christians as it is, it should never fail of rousing them to the greatest pitch of faith’s enthusiasm and to the utmost confidence and trust in the mercy of God and their Savior Jesus Christ. “What shall we then say?” What inference shall we draw from the entire presentation? “The apostle has disparaged the suffering to be endured by those who would share Christ’s glory in comparison with that glory, v. 18; he has interpreted it, vv. 19-27, as in a manner prophetic of the glory which shall follow; he has in these last verses asserted the presence through all the Christian’s life of an eternal victorious purpose of love. ” (Denney.) What conclusion must he now draw and with him every believer? If God for us, who against us? The first conclusion is that God is on our side; that God who has destined us for glory and is carrying out His decree in our case is on our side, and therefore no enemy can really harm us; all their attempts must come to naught. It is not a challenging cry, but one of assured victory, in the assurance that all the power of the enemy is rendered futile in advance.

The ground of this confidence and security is the love of God: He that did not spare even His very own Son, but gave Him as a sacrifice into death for us all, how is it possible that He would not with Him, out of free grace, give us all things? Paul here includes himself with all the believing, elect children of God. Christ is the propitiation for the sins of the whole world. But the purpose of His sacrifice is realized only in the believers; they only actually apply the love of God to themselves and become partakers of His redemption, the Son of God Himself being the greatest gift of grace and including all other blessings of God, especially the future salvation and glory. These blessings are inseparably connected with Christ, and he that receives the Redeemer thereby becomes partaker of the full wealth of God’s treasures of mercy. Who will bring any accusation against the elect of God? It is God that justifieth. If anyone wants to summon the chosen of God, the believers spoken of in v. 28. before God’s bar of justice, he will find himself sadly disappointed. For instead of proving his point as to their being under God’s sentence of condemnation, he will find that God has declared them to be just. Who would speak the sentence of condemnation upon them? There are four conclusive reasons adduced why such a sentence is out of the question: the death of Christ, His resurrection, His exaltation, and His intercession. Christ died, but not for Himself, only as our Substitute, paying the price of all our guilt with His death; He arose from the dead, thus receiving the seal and assurance of God’s acceptance of the sacrifice; He ascended to the right hand of God, He assumed the full use of His divine power and glory, also according to His human nature; and His constant work at the present time is His intercession for us, His acting as our Advocate with God, 1Jn 2:1.

And now comes the very last step in the climax of the apostle’s argument, “the very summit of the mount of confidence, whence he looks down upon his enemies as powerless, and forward and upward with full assurance of a final and abundant triumph. ” Accusation has no effect, condemnation cannot harm us, and even every attempt at violence must fail from the very start. Who shall separate us, take us away, from the love of Christ? With Christ we are inseparably connected on account of His love toward us, by faith. Can anyone or anything sever the bond of our communion with Christ and take faith out of our hearts? The apostle names a few of the factors most likely to harm us in this respect, hostile powers and influences as they are employed by Satan and by the children of the world: Tribulation; distress, emergencies of all kinds; persecution on the part of our enemies; hunger, nakedness, peril, sword, in which persecution under certain circumstances will find its climax. Parenthetically Paul shows that the endurance of all such difficulties and afflictions is prophesied in Scriptures, by referring to Psa 44:22, where the Church of the Old Testament laments that many of its members must suffer martyrdom for the sake of their firm stand on the side of God, that they are reckoned and treated as sheep for the slaughter. But all these things Paul brushes aside with an abruptness approaching impatience: Rather in all these things, in all these afflictions and difficulties, we are more than conquerors through Him that loved us. Our enemies are not only not able to do us real harm, but they are actually conquered before they have had an opportunity for working evil. The Christian is assured of victory in advance, not in His own strength and power, but through his Redeemer Jesus Christ and His love. And so Paul closes in a burst of triumphant eloquence: For I have the full persuasion as have all true Christians with him that neither death, martyrdom, nor life, with its various vicissitudes and trials; neither angels nor principalities, the mighty spirits of every grade; neither things present, now incumbent upon us, nor things to come, no matter how threatening their aspect; nor powers, no matter of what kind; neither height nor depth, all hostile attacks, whether from above or from beneath, having their origin in forces inimical to God; nor any other creature, an all-comprehending specification, shall be able to separate us from, to sever our intimate communion with, the love of God which is in Christ Jesus, our Lord. Thus the song of faith reaches its climax in a victorious burst of melody, bringing out the certainty of the Christian, his confidence of faith in the love of God and of Christ. It is a subject which is well worthy of being celebrated in such a hymn of faith.

Summary

The apostle reminds the Christians that they are under obligations to follow the guidance of the Spirit that lives in them and gives them the guarantee of their adoption, also that the present time, a period of tribulations, is designed to set forth, by an all the more glorious contrast, the greatness and the certainty of the final redemption, of which no one can rob us.

Fuente: The Popular Commentary on the Bible by Kretzmann

Rom 8:31 . What shall we therefore say (infer thence) with respect to these things (Rom 8:29-30 )?

. . .] Herewith begins a stream of triumphant questions and answers (on to Rom 8:37 ) which contains what we say .

The briefly sums up the divine guardianship according to the tenor of Rom 8:29-30 .

;] a question not of challenge (Hofmann), with which the following does not accord, but of the sure, already triumphant certainty that all hostile power must be unsuccessful and harmless for us. On , comp. Sir 6:12 ; Wis 4:6 ; Plut. Nic . 21; and on the contrast of and , 2Co 13:8 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Rom 8:31-39 . Inference from Rom 8:29-30 . So, then, the Christian has to fear nothing that might be detrimental to his salvation; but on the contrary he is, with the love of God in Christ, assured of that salvation .

This whole passage is (observe the logical relation of in Rom 8:29 , and in Rom 8:31 ) a commentary on Rom 8:28 . And what a commentary! “Quid unquam Cicero dixit grandiloquentius?” Erasmus on Rom 8:35 . Comp. Augustine, de doctr. Chr . iv. 20. A sublime (Arist. Rhet . iii. 6) pervades the whole, even as respects form.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

What shall we then say to these things? If God be for us, who can be against us? (32) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (33) Who shall lay anything to the charge of God’s elect? It is God that justifieth. (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. (35) Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (36) As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. (37) Nay, in all these things we are more than conquerors through him that loved us. (38) For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, (39) Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

The Apostle, in summing up the several contents of this very blessed Chapter, seems to be at a loss while contemplating the vast subjects contained in it; and, unable to express his wonder at the divine love, and the distinguishing mercy shewn the Church, cries out: What shall we then say to these things? On the part of God, he hath given everything that is blessed. Yea, such astonishing love he hath shewn as passeth all understanding: he hath given us his own Son. He hath justified, Christ hath died, the Holy Spirit hath witnessed. And therefore, Paul challengeth the whole creation to separate from Christ. And he goeth on to enumerate everything which might seem in the first view to militate against the present and everlasting safety of the Church, and bids defiance to the whole to keep from Christ. Reader! think, if you are able, the everlasting safety of the Church; and look up to God under the impression of the immense mercy with suited thanksgiving and praise. Oh! for an heart to believe the record which God hath given of his dear Son; and in every exercise, and trial of life, to keep in remembrance those sweet words of encouragement to hear up under all, which like an inscription speaks to the child of God as from the cross: He that spared not his own Son, but delivered him up for us all; how shall he not with him freely give us all things?

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

31 What shall we then say to these things? If God be for us, who can be against us?

Ver. 31. What shall we say then? ] q.d. Predestination, vocation, justification, glorification? What things be these? We cannot tell what to say to these things, so much we are amazed at the greatness of God’s love in them. A brave conclusion of the whole disputation concerning justification by faith alone.

If God be for us, &c. ] Maximilian the emperor so admired this sentence, that he caused it to be set in chequer work upon a table, at which he used to dine and sup, that having it so often in his eye, he might always have it in mind also.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

31 39 .] The Christian has no reason to fear, but all reason to hope; for nothing can separate him from God’s love in Christ .

Fuente: Henry Alford’s Greek Testament

31 .] What then shall we say to these things (what answer can the hesitating or discouraged find to this array of the merciful acts of God’s love on behalf of the believer)? If God is for us (and this He has been proved to be, Rom 8:28-30 , in having foreknown, predestinated, called, justified, glorified us), who (is) against us?

Fuente: Henry Alford’s Greek Testament

Rom 8:31 . ; the idea underlying all that precedes is that of the suffering to be endured by those who would share Christ’s glory (Rom 8:17 ). The Apostle has disparaged the suffering in comparison with the glory (Rom 8:18 ); he has interpreted it (Rom 8:19-27 ) as in a manner prophetic of the glory; he has in these last verses asserted the presence through all the Christian’s life of an eternal victorious purpose of love: all this is included in . For and , cf. 2Co 13:8 .
Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Rom 8:31-39
31What then shall we say to these things? If God is for us, who is against us? 32He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? 33Who will bring a charge against God’s elect? God is the one who justifies; 34who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. 35Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36Just as it is written, “For Your sake we are being put to death all day long; We were considered as sheep to be slaughtered.” 37But in all these things we overwhelmingly conquer through Him who loved us. 38For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
Rom 8:31 “What then shall we say to these things” This was a favorite phrase with Paul which reflects his diatribe form of presentation (cf. Rom 3:5; Rom 4:1; Rom 6:1; Rom 7:7; Rom 9:14; Rom 9:30). This question relates to the previously given truths. It is uncertain how far back it refers. It could refer to Rom 3:21-31 or Rom 8:1 or Rom 8:18. Because of the use of “therefore” in Rom 8:1 and the context, Rom 8:18 is probably a good guess.
“If” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. Amazing, amidst all our struggles with sin, God is for us!
“who is against us” The pronoun “who” is repeated in Rom 8:33-35. It refers to Satan (who is not mentioned by name until Rom 16:20). This paragraph, from 31-39, is using the OT literary technique of the Prophets, a court case (cf. Micah 1, 6). YHWH takes His people to court for spiritual adultery. It is an allusion to Isa 50:8-9.
Notice the legal terms: “against,” Rom 8:31; “a charge,” Rom 8:33; “justifies,” Rom 8:33; “condemns,” Rom 8:34; and “intercedes,” Rom 8:34. God is the Judge. Christ is the defense lawyer. Satan is the prosecuting attorney (but he is silent). Angels fill the court room as observers (cf. 1Co 4:9; Eph 2:7; Eph 3:10).
Rom 8:32 “He who did not spare His own Son” God the Father has given fallen mankind His best. He will not leave believers now nor give them less (cf. Joh 3:16; Rom 5:8). How off target is the concept of a vindictive OT God and a loving Jesus! This ultimate gift is reflected in God’s statement to Abraham in Gen 22:12; Gen 22:16. The rabbis used this OT passage to support the doctrine of substitutionary atonement for Abraham’s seed.
“but delivered Him over for us all” The word “all” in this text is significant. Jesus died for the sins of the world (cf. Luk 2:10-11; Joh 3:16; Joh 4:42; Joh 11:51; 1Ti 4:10; 1Jn 2:2; 1Jn 4:14). It reflects the Adam-Christ typology of Rom 5:12-21. Jesus’ death solved the sin problem. Now it is a “believe and receive” problem.
“freely give us all things” This verb is from the Greek root for grace. “All things” refers to Rom 8:17. See note at Rom 3:24.
Rom 8:33-34 “charge. . .justifies. . .condemns. . .intercedes” These are all legal terms. Rom 8:31-39 are a court scene in heaven. This may be an allusion to Isa 50:8-9.
Rom 8:33 “God’s elect” Jesus is God’s elect man for all humans (Barth). The clearest and fullest passages on this truth in the NT are Eph 1:3-4 and Rom 9:14-26. The Father chose Jesus to choose all mankind. Jesus is God’s “yes” to fallen mankind’s “no!”
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
Rom 8:34 This verse lists several reasons why there is “no condemnation” (cf. Rom 8:1).
1. He died
2. He was raised
3. He is at God’s right hand
4. He intercedes for believers
Jesus’ death paid the penalty for our sin (cf. Isaiah 53; Mar 10:45; 2Co 5:21). Jesus’ resurrection shows the Father’s acceptance of the Son’s ministry and gives hope (the first fruit of those who are asleep) in the face of persecution and death. Jesus’ glorification at the Father’s right hand and intercession for believers gives them courage to fight the good fight of faith.
“right hand of God” This is an anthropomorphic metaphor (see Special Topic at Rom 1:18). God does not have a physical body. He is “spirit.” This metaphor speaks of the place of power, authority and preeminence. Paul does not use the expression often (cf. Eph 1:20; Col 3:1). Paul may have been quoting an early Christian creed in Rom 8:34 (cf. Php 2:6 ff.; 1Ti 3:16).
“intercedes” Jesus’ ministry continues. Jesus intercedes for us (cf. Heb 4:4-16; Heb 7:25; Heb 9:24; 1Jn 2:1) as does the Spirit (Rom 8:26-27). This is from the term paraclete, which is used of the Spirit in Joh 14:16 and of the Son in 1Jn 2:1. This is another allusion to the suffering servant song (cf. Isa 53:12).
Rom 8:35 “the love of Christ” This is either subjective or objective genitive. This can either be (1) Christ’s love for believers or (2) believers love for Christ. Number 1 fits this context best (and 2Co 5:14) because believers’ love for Christ comes and goes, but Christ’s love for us is sure and stable.
There is a Greek manuscript variant connected with this phrase.
1. One ancient Greek text has “the love of God” (cf. MS ).
2. One ancient manuscript combines them together, “the love of God in Christ” (cf. MS B).
3. The UBS4 compilers give “the love of Christ” and “A” rating (certain). It appears in MSS C, D, F, G, and most Old Latin versions and the Vulgate and Peshitta.
“shall tribulation, or distress, or persecution” Christians will have problems in this world, but neither these problems nor the evil powers can separate them from God. See SPECIAL TOPIC: TRIBULATION s at Rom 5:3.
Rom 8:36 This is a quote from Psa 44:22. In this Psalm God is called on to give deliverance to His hurting people.
Rom 8:37
NASB”But in all these things we overwhelmingly conquer”
NKJV”Yet in all these things we are more than conquerors”
NRSV”No, in all these things we are more than conquerors”
TEV”No, in all these things we have complete victory through him”
NJB”these are the trials through which we triumph”
This was an intensified form of the term “conquer.” Paul must have coined this term (huper + nika). This is a wonderful mixed metaphor, “conquering sheep.” Believers are conquerors through Christ (cf. Joh 16:33; 1Jn 2:13-14; 1Jn 4:4; 1Jn 5:4). See Special Topic: Paul’s Use of Huper Compounds at Rom 1:30.
“through Him who loved us” This pronoun can refer to the Father or the Son.
Rom 8:38 “I am convinced” This is a perfect passive indicative, meaning “I have been and continue to be convinced.”
“angels” The rabbis thought that the angels were jealous of God’s love and attention to mankind and, therefore, were hostile to them. The Gnostic false teachers asserted that salvation was only available by secret passwords through hostile angelic spheres or eons (cf. Colossians and Ephesians).
George Eldon Ladd has a good summary of the terms used by Paul for angels in his book A Theology of the New Testament:
“Paul refers not only to good and bad angels, to Satan and to demons; he uses another group of words to designate ranks of angelic spirits. The terminology is as follows:
‘Rule’ [arche], 1Co 15:24; Eph 1:21; Col 2:10
‘Rulers’ [archai; RSV, “principalities’], Eph 3:10; Eph 6:12; Col 1:16; Col 2:15; Rom 8:38
‘Authority’ [exousia], 1Co 15:24; Eph 1:21; Col 2:10
‘Authorities’ [exousiai; RSV, “authorities”], Eph 3:10; Eph 6:12; Col 1:16; Col 2:15
‘Power’ [dynamis], 1Co 15:24; Eph 1:21
‘Powers’ [dynameis], Rom 8:38
‘Thrones’ [thronoi], Col 1:16
‘Lordship’ [kyriotes; RSV, “dominion”], Eph 1:21
‘Lordships’ [kyriotetes], Col 1:16
‘World rulers of this darkness,’ Eph 6:12
‘The spiritual (hosts) of evil in the heavenlies,’ Eph 6:12
‘The authority of darkness,’ Col 1:13
‘Every name that is named,’ Eph 1:21
‘Heavenly, earthly, and subterranean beings,’ Php 2:10″ (p. 401).
There is not direct biblical information about how the fallen angels of the OT relate to the demonic of the NT. Many assume they are identical. In Jewish apocalyptic literature, however, the demonic are the spirits of the Nephilim of Genesis 6, who were half angel and half human. Their bodies were destroyed in the flood, therefore, they seek embodiment! This is only speculation. The Bible does not answer all of our questions about origins. Its purpose is mankind’s redemption, not their curiosity!
“principalities. . .powers” This refers to (1) the evil angelic or demonic forces of this age (cf. Eph 2:2; Eph 6:12; 1Co 15:24; Col 1:16) or (2) possibly the impersonal structures of the fallen world (religion, government, education, medicine, etc.) that allows fallen mankind to be independent of God (cf. Hendrickus Berkhoff, Principalities and Powers). See note at Rom 13:1.
SPECIAL TOPIC: ARCH
Rom 8:39 “height, nor depth” These terms were used for the apogee and perigee of stars, that were believed to be gods who controlled human’s lives (astrology). Later they became technical terms in the heresy called Gnosticism for the eons or angelic levels between the holy god and the lesser god who formed sinful matter.
“any other created thing” This is literally “creature of another kind” (heteros). The context demands that this is a further reference to angelic powers. The distinction between the Greek preposition heteros, another of a different kind, and allos, another of the same kind, were becoming obsolete in Koine Greek, but this context still shows some distinction.
“neither. . .nor. . .will be able to separate us from the love of God” What a tremendous statement of assurance. This chapter starts with no condemnation and ends in no separation. No one can take the believer’s salvation. However, one must respond both initially (cf. Rom 3:21-31) and continually (cf. Romans 4-8). The Spirit is the key, but there is a mandated conditional covenantal response. Repentance and faith are required (cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21), as are obedience and perseverance!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

What, &c. See Rom 3:6.
to. App-104.
be = is.
can be = is.
against. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics

31-39.] The Christian has no reason to fear, but all reason to hope; for nothing can separate him from Gods love in Christ.
Fuente: The Greek Testament

Rom 8:31. ) to [as regards] these things, which have been spoken of in chapters 3 5 8: that is to say, we cannot go, we cannot think, we cannot wish for anything farther. And if any one, by reason of his unbelief, should feel inclined to bring forward anything in opposition to these things (comp. Luk 14:6, to=in opposition to these things) he cannot do it. [It may be justly said, that the gate of heaven is thrown open in this passage, Rom 8:31-39.-V. g.]-) if. The conditional used instead of the causal, renders the conclusion the stronger. Many are of opinion, that there are three sections [perioch, complete portions of the discourse] in this passage, every one of which begins by an interrogation with , who? with an anaphora,[99] and has its answer immediately following, which is called anthypophora.[100] But the apostle contemplated a different analysis. There are four sections beginning with this verse; one, a general section; and three special ones: every one of them has glorying concerning Grace in the first instance; and then presently after a suitable question, challenging all opposition, to which the expression, I am persuaded, is an answer. The first, a general section, is this: If God be for us, WHO can be against us? The first special section is this, which concerns the past: He who did not even spare His own Son, but delivered Him up for us all; How shall He not also with Him forgive [But Engl. Vers. freely give] us all things? WHO shall lay anything to the charge of Gods elect? (Where in the question, the logical consequence is from [is drawn from] glorying concerning the past: for the nature of the subject did not admit of the section being only expressed by preterite tenses. Accordingly there is [besides the Preterites] also a double future in, shall He forgive, shall lay to the charge; but it has a manifest reference to past events. God will forgive all the sins, that have been committed [by believers]. No one can now accuse Gods elect on account of those sins committed by them. And the how and who are thus combined in one and the same section, but there is also a double relation, 1.) God did not spare His own Son. Therefore, He will also forgive us with Him all things. 2.) He delivered Him up for us all. Therefore, no one shall lay anything to the charge of Gods elect.) The second section has respect to the present; It is God that justifieth, WHO is he that condemneth; comp. by all means, Isa 50:8-9. The third section is concerning the future; It is Christ [that died], etc. WHO shall separate us? For it is a future non-separation which is implied in the shall separate, as appears by comparing this with the end of Rom 8:38. The Past and Present are the foundation of the Future, and often the love of Christ is inferred from His death, ch. Rom 5:5, etc.; Gal 2:20; Rev 1:5. An interrogative apodosis such as this is frequent, and is admirably suited to a spirited discourse.-Act 8:33; Num 24:9; Job 9:12; Job 34:29; Psa 27:1; Isa 14:27; Isa 43:13; Lam 2:13, at the end of verse; Amo 3:8.
[99] The frequent repetition of the same word in the beginnings of sections.-See Appendix.
[100] See Appendix. The answer to a foreseen objection of an adversary, by anticipation, or an answer to an objection actually made, by the statement of an opposite sentiment or fact.
Fuente: Gnomon of the New Testament

Rom 8:31
Rom 8:31
What then shall we say to these things?-From all that has been said, what comfort may we derive from it ? We are persecuted and despised, it is true; but as God has called us to love him, and all things work together for good to them that love him, and if we continue to possess that faith that works by love, it will bring us, both body and soul, to his eternal glory. Seeing therefore, that all these things are so, what comfort in our tribulation shall we derive from them?
If God is for us, who is against us?-No being is, and none can be. God is for us, and as long as that is true we have nothing to fear.
Fuente: Old and New Testaments Restoration Commentary

No Separation from Christs Love
Rom 8:31-39
This is the close of the Apostles argument. He has shown that believers are dear to God because they are in Christ; that their every need has been anticipated and provided for; that their guilt has been canceled and provision made for their holy and victorious character; that the Holy Spirit is in them and with them forever; that sin is under their feet and heaven over their heads-what, then, have they to fear?
Paul then goes on to show that the love of God is unaffected by even the most extreme changes of our condition-neither death, nor life, Rom 8:38. That it is undiverted from us by any other order of beings, whether angels, principalities, or powers. That it is universally present throughout creation. And finally, that this love is in Christ Jesus our Lord. But in order to know and experience this love, we must be united to the Lord Jesus by a living faith. Then we shall be more than conquerors, that is, we shall not only be victorious, but shall get spoil out of the very things that have hurt us.
Fuente: F.B. Meyer’s Through the Bible Commentary

What: Rom 4:1
If: Gen 15:1, Num 14:9, Deu 33:29, Jos 10:42, 1Sa 14:6, 1Sa 17:45-47, Psa 27:1-3, Psa 46:1-3, Psa 46:7, Psa 46:11, Psa 56:4, Psa 56:11, Psa 84:11, Psa 84:12, Psa 118:6, Isa 50:7-9, Isa 54:17, Jer 1:19, Jer 20:11, Joh 10:28-30, 1Jo 4:4
Reciprocal: Gen 19:19 – lest some Gen 21:22 – God Gen 26:28 – was with Gen 28:15 – I am Gen 33:11 – enough Gen 39:21 – the Lord Gen 42:36 – all these things are against me Exo 3:12 – Certainly Exo 6:7 – I will be Num 13:30 – General Num 14:8 – delight Deu 1:30 – he shall Deu 2:36 – not Deu 9:3 – he shall Deu 20:1 – the Lord Deu 23:5 – Nevertheless Deu 31:8 – he will be Jos 1:5 – There shall Jos 10:8 – General Jos 14:12 – if so be Jos 17:18 – for thou shalt Jos 23:10 – Lord Jdg 1:19 – the Lord Jdg 6:13 – if the Lord 1Sa 14:13 – fell 1Sa 17:47 – the battle 1Sa 23:14 – but God 1Sa 30:6 – David 2Sa 5:10 – the Lord 2Sa 21:22 – fell by 1Ki 1:37 – As the 1Ki 8:57 – General 2Ki 6:16 – they that be 2Ki 8:5 – the woman 2Ki 18:7 – he prospered 1Ch 5:22 – the war was of God 1Ch 11:9 – for 1Ch 19:15 – they likewise 1Ch 20:8 – they fell 1Ch 22:18 – Is not 1Ch 28:20 – fear not 2Ch 13:12 – God 2Ch 14:11 – rest on thee 2Ch 20:17 – for the Lord 2Ch 20:20 – Believe in the Lord 2Ch 32:7 – for there 2Ch 36:23 – Who is there Ezr 6:6 – be ye far Job 22:25 – the Almighty Job 34:29 – When he giveth Psa 3:6 – I will Psa 18:3 – so shall Psa 34:22 – none Psa 54:4 – General Psa 56:9 – for Psa 87:5 – highest Psa 124:1 – The Lord Pro 16:7 – please Isa 8:10 – for God Isa 14:27 – the Lord Isa 41:10 – Fear Isa 49:25 – I will contend Jer 15:20 – but Jer 42:11 – for I Eze 36:9 – General Dan 3:17 – our God Dan 3:30 – the king Dan 11:17 – upright ones Hag 1:13 – I am Zec 10:5 – because Mat 6:33 – and all Luk 1:30 – General Luk 10:19 – and nothing Luk 12:31 – General Act 18:10 – and no Rom 14:4 – he shall 1Co 14:15 – What Gal 2:21 – do not 2Ti 2:19 – standeth Heb 13:6 – The Lord 1Pe 1:5 – kept Rev 12:8 – prevailed not
Fuente: The Treasury of Scripture Knowledge

:31
Rom 8:31. If God can thus give glorified life to thousands of his saints so long before the general resurrection, He certainly can do the same for all others who will be faithful until death. No wonder the apostle said as to these things that since God is for us, no one can be against us.
Fuente: Combined Bible Commentary

Rom 8:31. What then shall we say? In chaps. Rom 3:5; Rom 4:1; Rom 7:7; Rom 9:14, this form introduces an inference which the Apostle opposes; here and in chap. Rom 9:30, one he accepts.
These things; i.e., set forth in Rom 8:29-30. What we should say is to echo the language of the rest of the chapter, which presents in glowing language the certainty of salvation as based upon the acts of Gods love in the facts of redemption.
If God is for us, who is against us? This rendering is more literal. That God is for us, has already been shown (Rom 8:29-30); there is but one answer. But it is easier to accept the logic and admire the rhetoric of the passage, than to take the proper encouragement from it
Fuente: A Popular Commentary on the New Testament

What shall we say to these things? that is, to the forenamed truths and doctrines, to the forementioned privileges and benefits, what comfort doth arise from them? How shall we live up answerable unto them? Neither the tongues of men or angels is sufficient to declare the comprehensive fulness of the foregoing favour of vocation and justification here, and glorification in heaven.
Such love and goodness are beyond expression; it is as much as if the apostle had just said, “What boundless love did our God move?
No tongue can it express: No angel can this mystery scan, nor tell our happiness.”
What shall we say to these things? It follows, If God be for us, who can be against us? That is, seeing God is for us, who can, safely and successfully, be against us?
Learn hence, 1. That at all times, but especially in the time of affliction and distress, danger and difficulty, God ever has been, and will be, on his people’s side.
2. That those whom God is for, and on whose side he is of, need not fear, either how many or how mighty they be that are against them. God is for his people; that is, he approves and owns them, he assists and helps them, he will succeed and bless them, reward and crown them.
Who then can be against them rationally, against them successfully, against them safely? How dangerous is it to be against those whom God is for? If God be for us, who can be against us? And if God be against us, who can be for us?
Fuente: Expository Notes with Practical Observations on the New Testament

Rom 8:31-32. What shall we then say to these things Related in the third, fifth, and eighth chapters, or conclude upon this review? Surely we may courageously defy all our enemies, and say, If God Who hath all power in himself, and all the events of time and eternity under his direction; be for us Our sure, never-failing, everlasting friend, engaged for our salvation and happiness in time and in eternity: or rather, since God is for us; for here, is not a conditional particle; for that would imply doubting. But it stands for , since, and is an affirmation. As if he had said, Since God has manifested so much love to us as to call us by the gospel to repentance, faith in his Son, and new obedience; to incline and enable us to obey the call, and to justify, adopt, regenerate, and constitute us his children; who can be against us What real hurt can the world, the devil, or all his instruments, do us by all our sufferings from them? We who were called when we were averse; justified when we were guilty; sanctified when unholy; shall, we have reason to hope, be in due time glorified, though now despised, oppressed, and persecuted. Can any or all our enemies, whether visible or invisible, with any success, oppose our enjoying the inheritance of the children of God, with the other blessings promised to the seed of Abraham? He that spared not his own Son Greek, , his proper Son; so the expression properly signifies, being much more emphatical than , his, or his own: as it is likewise Joh 5:18, he said also that God was, , his proper Father. Christ is called Gods proper Son, to distinguish him from others who are sons of God by creation, or by adoption, or by office, (in which sense magistrates are termed Gods sons,) that is, by some temporal dignity. But delivered him up To ignominy, torture, and death; for us all For every human creature, 2Co 5:14; 1Ti 2:6; Heb 2:9. How shall he not with him also freely give us all things Which he sees would promote our salvation, or be subservient to our true happiness, in time or in eternity? After having given us a gift of infinite value, because it was necessary for us, and we could not otherwise be redeemed and saved, will he deny us smaller blessings, which, though inferior, are nevertheless closely connected with our redemption and salvation? After having delivered up to extreme sufferings one infinitely near and dear to him, to preserve us from everlasting and unspeakable torment, shall he, is it reasonable to suppose that he will, withhold from us any thing needful for life or godliness; especially any thing, the withholding of which would obstruct the attainment of the end for which Gods Son was so delivered up?
To man the bleeding cross has promised all:
The bleeding cross has sworn eternal grace;
Who gave his Son, what gift shall he deny?
No argument was ever addressed to creatures capable of being persuaded and obliged, equal to this. For while it convinces the understanding, it raises every tender and devout feeling in the heart, and is a continual source both of hope and gratitude.
Fuente: Joseph Bensons Commentary on the Old and New Testaments

Twentieth Passage (8:31-39). Hymn of the Assurance of Salvation.
This passage is a conclusion. The then of Rom 8:31 indicates this. This conclusion is directly connected with the previous teaching on predestination (Rom 8:28-30); but as this passage only sums up all that the apostle had expounded before: 1st, on justification by faith (chaps. 1-5), 2d, on sanctification by the Spirit of Christ (chaps. 6-8), it follows that it is the conclusion of the entire portion of the Epistle now completed. It is presented in the form of questions which are, as it were, a challenge thrown out to all the adversaries of that salvation, the certainty of which Paul would here proclaim. This form has in it something of the nature of a triumph; it gives us the idea of what was meant by him when he used the expression in the previous context: , to glory in God.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

What then shall we say to these things? If God is for us, who is against us? [What conclusion, then, are we warranted in drawing from this definite and eternal purpose of God? If he be thus for us, are we not right in saying that all things shall work together for our good, for what is there that can work otherwise in successful opposition to God?]
Fuente: McGarvey and Pendleton Commentaries (New Testament)

31-34. In these verses Paul powerfully reasons the case, recognizing the fact that Christ redeemed His people by His own blood, and none has a right to gainsay.
Fuente: William Godbey’s Commentary on the New Testament

8:31 {26} What shall we then say to these things? If God [be] for us, who [can be] against us?
(26) Ninethly, we have no reason to fear that the Lord will not give us whatever is profitable for us, seeing that he has not spared his own Son to save us.
Fuente: Geneva Bible Notes

5. Our eternal security 8:31-39
The apostle developed the fact that God will not lose one whom He has foreknown in this climactic section, and he gloried in this great truth. He asked and answered seven questions to drive home this truth.
"Nowhere in the annals of sacred literature do we find anything to match the power and beauty of this remarkable paean of praise." [Note: Mounce, p. 173.]
"This whole passage . . . strikes all thoughtful interpreters and readers, as transcending almost every thing in language . . ." [Note: R. Jamieson, A. R. Fausset, and D. Brown, Commentary Practical and Explanatory on the Whole Bible, p. 1163.]
". . . God’s, or Christ’s, love is the motif of this paragraph, mentioned three times (Rom 8:35; Rom 8:37; Rom 8:39; cf. Rom 5:5-8)." [Note: Moo, p. 539.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The key to the believer’s security is that, "God is for us." What He has done for us through His Son in the past and what He is doing for us through the Spirit in the present should give us confidence. He will certainly complete His work of salvation by glorifying us in the future (cf. Php 1:6). Nobody and nothing can stand in His way.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles