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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 8:31–39. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Rom 8:32):
He that spared, etc. 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 22:12. 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, Psa 34:10. 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, etc. 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," Co1 4:3, Co1 4:4.
III.We have good assurance of our preservation and continuance in this blessed state, Rom 8:35, 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, Rom 8:35-37. 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 (Rom 8:36) by a passage quoted from Psa 44:22, 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, Psa 14:4.
(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, Ti2 4:16, Ti2 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 (Rom 8:37): 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 12:11.
[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, Co2 1:5. 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 (Joh 16:33), 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 (Zep 3:17), because Jesus Christ, in whom he loves us, is the same yesterday, today, 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," etc. "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.
Historical interpretation
Ten Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It seems to me that this must refer to the devil, for apart from Christ, who knew no sin, there is nobody so elect or so great that the devil would not dare to attack.Note that Paul does not talk about those whom God has called but about God’s elect. For unless you are elect and unless you show yourself approved by God in all things, you will have an accuser. For if your case is bad, if your crime restricts you, what can an advocate do for you, even if it is Jesus who intercedes on your behalf? For Jesus is the truth, and the truth cannot lie on your behalf. The advocate can help you only as long as you do not give the accuser grounds for attacking you, so that your previous sins, which were washed away in baptism, will not be imputed to you. But if afterward you sin again and do not wash the sin away by any tears of repentance, you will be giving your accuser grounds to incriminate you, and although Jesus intercedes on our behalf, even he would not call darkness light, or bitterness sweet.
It is clear that nobody would dare or be able to override the judgment and foreknowledge of God. For who could reject what God has approved, given that nobody is equal to God?
Paul says that we cannot accuse God, because he justifies us, nor can we condemn Christ, because he loved us to the point of dying for us and rising again to intercede for us with the Father. Christ’s prayers on our behalf are not to be despised, because he sits at God’s right hand, that is to say, in the place of honor, because he is himself God. So let us rejoice in our faith, secure in the knowledge of God the Father and of his Son, Jesus Christ, who will come to judge us.… The Son is said to intercede because, although he controls everything and is equal to God the Father, we are not to think that the Father and the Son are one and the same person. The Scriptures speak of the distinction of the persons in such a way as to convey the message that the Son is not inferior and that the Father is so called because he is the Father of the Son and because everything comes from him.
"Who shall lay anything to the charge of God's elect?" Here he is against those who say, that faith is no profit, and will not believe the complete change. And see how swiftly he stops their mouths, by the worthiness of Him that elected. He does not say, "Who shall lay anything to the charge of God's" servants? or of God's faithful ones? but "of God's elect?" And election is a sign of virtue. For if when a horse-breaker has selected colts fit for the race, no one can find fault with them, but he would get laughed at who should find fault; much more when God selecteth souls are they that "lay any charge against" them deserving of laughter.
"It is God that justifieth."
Who will dare to charge believers whom God has chosen and shown to be righteous by signs and wonders for previous sins or for disregard of the law’s commands?
After showing that the holy ones God advances can suffer no loss, as though from the evil of punishment [n. 710], the Apostle now shows that they can suffer no loss as though from the evil of guilt. First, he presents his proposition; secondly, he excludes an opposite view [v. 34; n. 718]. In regard to the first it should be noted that a person suffers injury for guilt from two sources: first, from an accusation; secondly, from the judge who condemns [n. 717]. First, therefore, he shows that no accusation can harm God’s holy ones, and this by reason of divine election. For whoever chooses a person seems by that very fact to approve him. But the saints are chosen by God: "He chose us in him before the foundation of the world that we should be holy" (Eph 1:4). On the other hand, whoever accuses, disapproves of the one accused. Therefore he says: Who shall bring any charge, i.e., successfully, against the elect, i.e., against those God has chosen to be saints; hence it says in Rev (12:10): "For the accuser of our brethren has been thrown down." 717. Secondly, he shows that no accusation can be harmful to the saints. He shows this by referring to another of God’s benefits, namely, that God justifies us. This benefit is mentioned when he says: It is God who justifies us, in keeping with what he had said above (v.30): "Those whom he called he also justified"; "You were justified in the name of the Lord Jesus Christ" (1 Cor 6:11) But condemnation finds a place against the unjust: Who, then, is to condemn those justified by God: "When he is quiet, who can condemn" (Jb 34:29). 351 718. Then (v. 34b) he excludes an opposite view. For someone could fear that a person might be accused by Jesus Christ as a violator of Christ’s commandment in the same way as the Lord says of Moses: "It is Moses who accuses you, on whom you set your hope" (Jn 5:45); and also that he might be condemned by him, for "He is the one ordained by God to judge the living and the dead" (Ac 10:42). Furthermore, he is immune to sin: "Who did no sin" (1 Pt 2:22); consequently, he seems qualified to accuse and condemn, as it says in Jn (8:7): "Let him who is without sin among you be the first to throw a stone at her." And so he says, Christ Jesus. As if to say: Will Christ Jesus make accusations against God’s elect or even condemn them? And he says, not so; because even according to his human nature he confers great benefits on the saints, just as he also does according to his divinity. 719. Then he mentions four benefits from his humanity. First, from his death, when he says: he died, namely, for our salvation: "For Christ also died for sins once for all" (1 Pt 3:18). Secondly, from his resurrection, through which he vivifies us both with spiritual life now and with bodily life later. Hence he adds: yes, who rose from the dead. He says, yes, because it is preferable to commemorate him now for the power of his resurrection and for the weakness of his passion: "He was crucified in weakness, but lives by the power of God" (2 Cor 13:4). Thirdly, from his sitting with the Father when he says: who is at the right hand of God, i.e., equal to God the Father according to the divine nature and recipient of his choicest blessings according to his human nature. And this is also for our glory because, 352 as it says in Eph (2:6): "He made us sit with him in the heavenly places in Christ Jesus." For inasmuch as we are his members, in him we sit with God the Father: "He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne" (Rev 3:21). Fourthly, from his intercession when he says: who indeed intercedes for us as our advocate: "We have an advocate with the Father, Jesus Christ" (1 Jn 2:1). But an advocate’s duty is not to accuse or condemn, but to repel an accuser and prevent condemnation. 720. Christ is said to intercede for us in two ways. In one way by praying for us, as it says in Jn (17:20): "I do not pray for these only, but also for those who believe in me through their word." But now his intercession for us is his will that we be saved: "Father, I desire that they also may be with me where I am" (Jn 17:24). In another way he intercedes by presenting to his Father’s gaze the human nature assumed for us and the mysteries celebrated in it: "He entered into heaven itself to appear in the presence of God on our behalf" (Heb 9:24). 721. Then he draws the conclusion [n. 695]. But because this conclusion does not seem credible to the inexperienced, he presents it in the form of a question. Hence he does three things: first, he presents the question; secondly, he shows the need for this question [v. 36; n. 724]; thirdly, he presents the solution [n. 725]. 722. This question can be derived in two ways from the foregoing. 353 One way is this: So many and such powerful benefits have been conferred on us by God that no one can count them. Furthermore, they all tend toward one thing, namely, "that we be rooted and grounded in love" (Eph 3:17). Who, then, shall separate us from the love of Christ? i.e., the love by which we love Christ and neighbor as he commanded: "A new commandment I give to you, that you love one another" (Jn 13:34). Another way is this: God bestows great benefits on his holy ones, and when we consider them, such love of Christ burns in our hearts that nothing can quench it: "Many waters cannot quench love" (S of S 8:7). 723. He mentions the evils which might induce one to abandon love of Christ. And first, those that refer to life; secondly, the one which refers to death. In regard to those which threaten us in the course of our lives, he mentions present evils and evils to come. In regard to present evils he mentions evils to be endured; secondly, the loss of good things. Evils to be endured can be considered in two ways. In one way as they are present in the sufferer who is afflicted by them in two ways: first, externally in the body. Hence he says: tribulation. This word is related to "tribulus," a prickly herb: "Thorns and thistles it shall bring forth to you" (Gen 3:18). But the just are not overcome by them: "Many are the tribulations of the just, and the Lord frees them from all of these" (Ps 34:19). A person is also afflicted by them internally in the form of mental anxiety, when he does not know where to go or which way to turn. In regard to this he says: or distress: "I am hemmed in on every side, and I do not know what to choose" (Dan 13:21). 354 26 Augustine, Ennarationes in Ps. 34, sermon 2, n. 13. Again such evils can be considered as they are present in the one inflicting them. In this respect he says: or persecution, For although persecution in the strict sense would imply pursuit of someone to make him flee: "If they persecute you in one city, flee to another" (Mt 10:23), yet in a general sense it can mean the infliction of any injury. Then he mentions the evils which consist in the removal of good things necessary for life, namely, food and clothing: "If we have food and clothing, with these we shall be content" (1 Tim 6:8). In regard to the removal of food he says: or famine; of clothing: or nakedness: "To the present hour we hunger and thirst, we are ill-clad" (1 Cor 4:11). In regard to future evils he adds: or peril, threatening at any moment: "In danger from rivers, danger from robbers…" (2 Cor 11:26). In regard to death he says: or sword: "They were killed with the sword" (Heb 11:37). 724. Then (v. 36) he shows the importance of this question, inasmuch as he says that all these things lie at hand to be suffered by the saints for the love of Christ. And he quotes the words of the Psalmist as though spoken by the martyrs. These words mention, first of all, the cause of the suffering: "For it is not the suffering but the cause that makes the martyr," as Augustine says.26 Hence he says: for thy sake: "He who loses his life for my sake shall find it" (Mt 10:39); "Let none of you suffer as a murderer, or a thief; yet if one suffers as a Christian, let him not be ashamed" (1 Pt 4:15). One suffers for Christ by suffering not only for the faith of Christ but for any righteous deed done for the love of Christ: "Blessed are those who are persecuted for righteousness’ sake" (Mt 5:10). 355 Secondly, he mentions the severity of the suffering when he says: we are being killed, i.e., handed over to death: "For we are sold, I and my people, to be destroyed" (Est 7:4). Thirdly, the duration of the persecution when he says: all the day long, i.e., during the whole period of life; "While we live we are always being given up to death for Jesus’ sake"(2 Cor 4:11). Fourthly, the persecutor’s readiness to kill when he says: we are regarded as sheep to be slaughtered, i.e., marked to be killed in the meat market. So, too, the saints are intentionally killed: "The hour is coming when whoever kills you will think he is offering service to God" (Jn 16:2); "Feed the flock doomed to slaughter" (Zech 11:4). 725. Then (v. 37) he answers the question. First he gives the answer saying: No, in all these things, namely, the evils mentioned above, we overcome, as long as we preserve our love unsullied: "In his arduous contest she gave him the victory" (Wis 10:12). But we do not succeed by our own strength but through Christ’s help; hence he adds: through him who loved us, i.e., on account of his help or on account of the affection we have for him; "not as though we first loved him, but because he first loved us" (1 Jn 4:19); "Thanks be to God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57). 726. Secondly, he clarifies the solution, showing that the saints’ love is insuperable. First he shows that it cannot be separated by creatures that exist; secondly, nor by creatures that do not exist but could [v. 39b; n. 733]. 356 727. In regard to the first he does two things. First he mentions things that exist in man, saying: I am sure that neither death, which is the first among things we fear, nor life, which is first among things we desire, can separate us from the love of God: "If we live, we live to the Lord, and if we die, we die to the Lord" (Rom 14:8). In these two are included all the ones previously mentioned. For six evils previously mentioned refer to life; but one, namely, the sword, refers to death. 728. Then he mentions things outside of man. Among these are, first, spiritual creatures; hence he says: nor angels, i.e., the lower ones assigned to guard individual men: "He will give his angels charge of thee" (Ps 91:11). Nor principalities, i.e., those assigned to guard nations: "Now I will return to fight against the prince of Persia; and when I am through with him, the prince of Greece will come. And there is none who contends by my side against these except Michael" (Dan 10:20). He adds: nor powers, which is the highest order of ministering angels: "The powers of heaven will be shaken" (Lk 21:26). This can be understood in two ways: in one way of wicked angels, who struggle against the saints: "Our wrestling is not against flesh and blood, but against principalities and powers" (Eph 4:12). In another way it can refer to the good. Here Chrysostom in his book On Compunction of Heart says that the Apostle said this, not that the angels would at some time try to separate him from Christ; rather, these impossible things would be more possible, so to speak, than for him to be separated from the love of Christ. He speaks this way to show how great in him is the strength of divine love, and to lay everything out in the open. For this is the way of lovers, that they cannot hide their love 357 in silence but assert and bare it to their friends and to the beloved, and they cannot confine the flames within their heart. They speak of them frequently, so that by constantly recounting their love they may gain some relief, some cooling of the tremendous burning within them. In just this way blessed [Paul] here acts as an outstanding lover of Christ: he gathers up in one sentence all things that are and that were, everything that can be and even those that cannot. It is similar to what is said in Galatians chapter 1(:8), "But even if we, or an angel from heaven, preach to you another gospel than that which we have preached to you, let him be accursed." 729. Then he mentions visible creatures, and he sets out two distinctions. First according to time, by which they are distinguished according to present and future. Hence he says: nor things present, whether they cause pain or pleasure: "We look not to the things that are seen" (2 Cor 4:18). Then he adds: nor things to come. Whether we fear them or desire them, they cannot separate us from the love of Christ. Hence it says in Ac (21:13): "For I am ready not only to be imprisoned but even to die at Jerusalem for the name of the Lord Jesus." 730. Then he distinguishes visible creatures on the basis of magnitude: first he touches on magnitude of strength when he says: nor power, i.e., no strong creature, such as a raging fire or sea, can separate me from the love of Christ, because "love is as strong as death" (S of S 8:6). 731. Secondly, he mentions magnitude of dimension, describing them by what properly belongs to bodies, namely height and depth. Hence he says: nor height, from which someone might threaten to cast me headlong, as in Lk (4:29): "They led Jesus to the brow of the hill, that they might throw 358 him down headlong"; nor depth, in which someone might submerge me: "I sink in deep mire" (Ps 69:2). These three things can also be referred to the ways a person could turn a man away from God: in one way by the force of power: but as it says in 1 Sam (2:2): "No one is strong as our God." Secondly, by the lofty height of one’s authority; but "God is the highest of the kings of the earth" (Ps. 89:27). Thirdly, by the depth of one’s wisdom; but God’s knowledge is deeper: "Deeper than Sheol -- what can you know?" (Jb 11:8). 732. These two, height and depth, can be referred to adversity and prosperity, according to 2 Cor (6:7): "With the weapons of righteousness for the right and for the left." 733. With regard to creatures which do not exist but could, he says: nor anything else in all creation. According to Chrysostom, he says this about the things that are not, as though all things that are do not suffice, but he must so to speak challenge to battle even the things that are not. None of them, he says, will be able to separate us from the love of God: "Love never falls away" (1 Cor 13:8). This love of God is in Christ Jesus our Lord, because it was given to us through him, inasmuch as he gave it to us through the Holy Spirit: "I have come to cast fire on the earth and what will I but that it be kindled" (Lk 12:49). 734. But since it says in Ec (9:1): "A man does not know whether he is worthy of love or hatred, but all things are kept uncertain," why does the Apostle say that he is certain that nothing can separate him from the love of God? One can answer that the Apostle is not speaking of himself personally but is spokesman for all the predestined, about whom he declares that nothing can separate 359 them from the love of God because of the certainty of predestination. This certainty can be caused by the power of charity which, considering its nature, cannot be separated from certain persons, since it loves God above all things. Hence if a person falls away from love, it is not on account of a shortcoming in this virtue but on account of a defect in one’s free choice. But if Paul is speaking for himself, he could be certain of it only by a revelation, because it was said to him: "My grace is sufficient for you" (2 Cor 12:9). For as to the outcome of free choice he says elsewhere: "Lest while speaking to others, I myself become a castaway" (1 Cor 9:27).
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Summary
Romans 8:33 stands as a triumphant declaration of the unassailable security of believers, forming a pivotal moment in Paul's grand exposition on God's sovereign plan for salvation and the Spirit's empowering work. It emphatically asserts that no accusation, from any source, can successfully stand against those whom God has chosen and declared righteous, because God Himself, the ultimate Judge, is the one who justifies them. This verse encapsulates the profound assurance of salvation rooted in divine initiative and unwavering grace.
Context
Literary Context
Romans 8:33 is strategically placed within the climactic final section of Romans chapter 8, often hailed as the theological pinnacle of Paul's letter. Having established the foundational truth of no condemnation for those in Christ Jesus (Romans 8:1), and having extensively detailed the Holy Spirit's vital role in sanctification, adoption, and intercession (Romans 8:2-27), Paul transitions to the ultimate security and triumph of God's people. The preceding verses, Romans 8:28-30, lay the groundwork by outlining the golden chain of salvation—foreknowledge, predestination, calling, justification, and glorification—all orchestrated by God for the good of those who love Him. Romans 8:31 then poses the rhetorical challenge, "If God be for us, who can be against us?" Romans 8:33 directly answers this by addressing the specific issue of accusation, leading seamlessly into the glorious assurance that nothing "shall be able to separate us from the love of God, which is in Christ Jesus our Lord" (Romans 8:38-39).
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, grappling with issues of Jewish-Gentile relations, the nature of righteousness, and the implications of the gospel. The concept of "justification" (dikaiōsis) was deeply rooted in both Jewish legal thought and Roman judicial practice. In a Roman court, a verdict of "not guilty" or "acquitted" (justified) was a public declaration of one's legal standing, not necessarily a statement about one's moral perfection. Similarly, in Jewish tradition, God was seen as the ultimate Judge who would declare His people righteous. Paul leverages this forensic (legal) imagery to explain God's act of declaring believers righteous, not based on their adherence to the Law, but on faith in Christ. The idea of an "accuser" (often personified as Satan in Jewish thought, as seen in Zechariah 3:1-5) would have resonated with both Jewish and Gentile converts familiar with legal proceedings and spiritual warfare.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and the broader Pauline corpus. Firstly, it underscores Divine Sovereignty and Initiative in salvation, emphasizing that God is the primary actor who foreknew, predestined, called, and ultimately justifies His elect. Secondly, the theme of Justification by Faith is central; the verse highlights that this declaration of righteousness comes from God, not through human merit or works, reinforcing Paul's earlier arguments in Romans 3:21-26. Thirdly, it speaks to the Security of the Believer, providing profound assurance that those whom God has declared righteous are eternally secure in His love and cannot be successfully condemned or separated from Him. This security is not based on human performance but on God's unchangeable character and His finished work in Christ. Finally, it reinforces the theme of Triumph Over Accusation and Condemnation, asserting that any charge brought against God's chosen ones is rendered null and void by the divine verdict of justification.
Exposition and Analysis
Key Word Analysis
From ἐκλέγομαι, meaning "select" or "chosen," by implication, "favorite." This term refers to those whom God has sovereignly chosen for salvation in Christ before the foundation of the world. It signifies a divine act of selection, setting apart a people for Himself, based on His grace and purpose, not on any foreseen merit in them. Their standing before God as "elect" is a result of His initiative and love.
From ἐν and καλέω, meaning "to call in (as a debt or demand)," or "to bring to account (charge, criminate, etc.)." This word carries a strong legal or forensic connotation, referring to the act of accusing someone in a court of law, bringing a formal complaint, or prosecuting. In this context, it refers to any accusation, whether from Satan (the accuser), the Law, or even one's own conscience, that attempts to invalidate God's declaration of righteousness over His chosen ones.
From δίκαιος, meaning "to render (i.e. show or regard as) just or innocent." This is a crucial theological term, signifying a divine legal declaration. It means to declare righteous, to acquit, or to pronounce innocent in a forensic sense. It is not about making a person inherently righteous (which is sanctification), but about changing their legal standing before God from guilty to righteous, based entirely on the imputed righteousness of Christ. This act is God's authoritative verdict, which cannot be overturned.
Verse Breakdown
"Who shall lay any thing to the charge of God's elect?"
This is a powerful rhetorical question, designed to elicit the emphatic answer: "No one!" It challenges any potential accuser—be it the Law, sin, Satan, or even one's own conscience—to present a valid charge against those whom God has chosen. The phrase "God's elect" underscores the divine ownership and special status of believers, implying that an attack on them is an attack on God's own chosen people. The question highlights the futility of such accusations in the face of God's sovereign purpose.
"[It is] God that justifieth."
This declarative statement provides the irrefutable answer to the preceding question and the ultimate ground for the believer's security. The emphasis is on "God" as the subject of the action. Since God Himself, the supreme Judge and Lawgiver, is the one who declares His elect righteous (justifies them), no lesser authority or accuser can possibly overturn His verdict. His justification is final, complete, and unchallengeable, rendering all accusations baseless and powerless.
Literary Devices
Romans 8:33 masterfully employs several literary devices to convey its profound theological truth. The most prominent is the Rhetorical Question ("Who shall lay any thing to the charge of God's elect?"). This question is not posed to seek information but to make an emphatic statement, implying that the answer is unequivocally "No one." It serves to engage the reader, heighten the drama, and underscore the absolute certainty of the believer's security. Following this, there is a clear Antithesis or contrast: the implied accuser versus God Himself. The verse sets up a legal scenario where an accusation is brought, but the very next clause introduces the ultimate authority, God, who issues the counter-verdict. This creates a powerful sense of divine triumph over all opposition. Furthermore, the verse is saturated with Forensic Imagery (legal/courtroom language), using terms like "lay to the charge" and "justifieth." This imagery frames the believer's standing before God as a legal case, where God acts as the Judge who not only acquits but declares righteous, thereby silencing all prosecution.
Theological and Thematic Connections
Romans 8:33 is a cornerstone of Christian theology, particularly concerning the doctrine of justification and the assurance of salvation. It teaches that our standing before God is not contingent on our performance or worthiness, but solely on God's gracious declaration based on Christ's work. This divine act of justification is a legal verdict that transforms our status from guilty to righteous in God's sight, rendering any accusation against us utterly powerless. Because God Himself, the ultimate authority, has pronounced us righteous, no one—not Satan, not the Law, not even our own condemning conscience—can successfully bring a charge that would lead to our condemnation. This truth provides immense peace and confidence, freeing believers from the burden of earning acceptance and enabling them to live in the security of God's unwavering love.
Reflection and Application
Romans 8:33 offers profound comfort and strength for believers navigating the complexities of life, particularly when faced with guilt, self-condemnation, or the accusations of others and spiritual forces. This verse reminds us that our ultimate security and acceptance are not based on our fluctuating feelings, inconsistent performance, or the opinions of others, but on the immutable declaration of God Himself. When doubts arise, or when the "accuser of the brethren" whispers lies about our unworthiness, we can stand firm on this divine verdict: God has justified us. This truth frees us from the paralyzing fear of not being good enough and empowers us to live in the joyful liberty of God's grace. It calls us to rest in the finished work of Christ, knowing that our righteous standing is a gift, not an achievement, and therefore cannot be revoked. This understanding should cultivate deep gratitude, humble confidence, and a bold assurance in our relationship with our Heavenly Father.
Questions for Reflection
FAQ
What does it mean that God "justifies" us?
To "justify" (Greek: dikaióō) means that God, as the supreme Judge, declares a person righteous or innocent in His sight. It's a legal, forensic act, not a process of making someone inherently righteous. When God justifies us, He imputes the perfect righteousness of Christ to us, and on that basis, He pronounces us "not guilty" and "righteous" before His holy law. This declaration changes our legal standing from condemned sinners to righteous sons and daughters, enabling us to have peace with God (Romans 5:1) and access to His grace. It is a complete and final verdict that cannot be reversed.
Who are "God's elect" mentioned in this verse?
"God's elect" (Greek: eklektós) refers to those whom God has chosen in His sovereign grace for salvation. This election is not based on any foreseen merit or works in individuals, but purely on God's gracious purpose and will, as part of His eternal plan. These are the ones whom God has foreknown, predestined, called, and justified (Romans 8:29-30). The term emphasizes that their salvation is entirely initiated and secured by God, providing the foundation for the unchallengeable security proclaimed in this verse.
Christ-Centered Fulfillment
Romans 8:33 finds its ultimate fulfillment and power in the person and work of Jesus Christ. The reason no one can successfully lay a charge against God's elect, and the reason God Himself can justify them, is entirely due to Christ's atoning sacrifice and ongoing ministry. Jesus, the sinless Lamb of God, bore the full penalty for our sins on the cross, satisfying the righteous demands of God's law. His death was the payment for our guilt, and His resurrection was God's declaration of His perfect righteousness and our justification through faith in Him. Furthermore, Christ is not only our sacrifice but also our Advocate with the Father, continually interceding for us at God's right hand (Hebrews 7:25). He stands as our defense against any accusation, having disarmed the spiritual forces that would condemn us (Colossians 2:13-15). Therefore, when God justifies us, it is a verdict rendered "in Christ," based on His perfect obedience and substitutionary death, making Him the sole ground for our unassailable standing before a holy God.