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Commentary on Romans 8 verses 31–39
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.
He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself
"Who is He that condemneth?" He does not say, it is God that forgave our sins, but what is much greater, "It is God that justifieth." For when the Judge's sentence declares us just, and a Judge such as that too, what signifieth the accuser? Hence neither is it right to fear temptations, for God is for us, and hath shown it by what He hath done; nor again Jewish triflings, for He has both elected and justified us, and the wondrous thing is that it was also by the death of His Son that He did so. Who then is to condemn us, since God crowns us, and Christ was put to death for us, and not only was put to death, but also after this intercedeth for us?
For, "It is Christ," he says, "that died, yea rather, that is risen from the dead, Who is at the right hand of God, Who also maketh intercession for us." For though seen now in His own dignity, He hath not left caring for us, but even "maketh intercession for us," and still keepeth up the same love. For He was not contented with being put to death alone. And this is a sign for the most part of very great love, to be doing not only what falls to His lot, but also to address Another on this behalf. For this is all he meant to signify by the interceding, using a way of speaking better suited to man, and more condescending, that he might point out love.
Since unless we take the words, "He spared not," also with the same understanding, many inconsistencies will come of it. And that you may see that such is the point he is aiming at, after first saying, that He "is at the Right Hand, he next proceeds to say, that He "maketh intercession for us," when he had shown an equality of honor and rank, so that hence it may appear that the Intercession is not a sign of inferiority, but of love only. For being Life itself, and a Well of good things of every kind, and with the same power as the Father, both to raise up the dead and to quicken them, and do all besides that He doth, how could He need to be a suppliant in order to help us?
Paul speaks of Jesus according to the form of the man he assumed, who died and rose again. Now he intercedes for us so that we may go to be with him where he is. The Arians are in the habit of stirring up false accusations on the basis of Christ’s intercession, claiming that the one to whom intercession is made is greater than the one who does the interceding. To this one must answer that God does not forget and so does not need to be constantly reminded of those whom he himself chose. Christ intercedes when, as a true and eternal High Priest, he constantly presents and offers as our guarantee to the Father, the man whom he received.
The context shows that there is one person who intercedes and another who receives the plea. Nor is it improper for the Son to ask and for the Father to grant the request, for thus the complementary relationship between the two persons is maintained.… This text teaches us that there is a distinction between the Father and the Son which must not be confused.
If the true high priest does not atone for us, using the nature proper to us, and the true blood of the spotless Lamb does not cleanse us, then a true priesthood and true sacrifices do not exist in any other way in God’s church, which is the body of Christ. Although he is seated at the right hand of the Father, he performs the sacrament of the atonement in the same flesh which he assumed from the Virgin Mary.
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SUMMARY
Romans 8:34 stands as a triumphant declaration of the believer's ultimate security and justification in Christ, forming a pivotal moment in Paul's climactic exposition on the Christian's assurance. It rhetorically asks who possesses the authority or ability to condemn those whom God has justified, immediately answering by pointing to the multifaceted, completed, and ongoing work of Jesus Christ—His death, resurrection, exaltation, and perpetual intercession—as the irrefutable basis for our freedom from all condemnation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in Romans 8:34. The verse opens with a Rhetorical Question, "Who is he that condemneth?", which is not meant to be answered by an unknown party but to underscore the absolute impossibility of condemnation for the believer. This technique powerfully engages the reader and emphasizes the certainty of the truth that follows. The structure of the verse also demonstrates Parallelism and Climax, as Paul lists Christ's redemptive acts in a progression that builds in significance: death, resurrection, exaltation, and intercession. Each subsequent act deepens the assurance, culminating in Christ's continuous advocacy. This creates a sense of an unbreakable chain of divine protection. Furthermore, the verse is rich in Theological Imagery, particularly the depiction of Christ "at the right hand of God," which is a powerful visual metaphor for supreme authority, honor, and active rule, drawing on ancient concepts of royal power and divine sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 8:34 encapsulates the profound security of the believer, rooted in the comprehensive work of Christ. It asserts that because God Himself has justified us through Christ, no one—no human accuser, no demonic force, not even our own guilty conscience—can successfully condemn us. This declaration is a cornerstone of Christian assurance, emphasizing that our standing before God is not based on our fluctuating performance but on the unchangeable, perfect work of Jesus Christ. His death paid the penalty for sin, His resurrection validated His victory and our new life, His exaltation to God's right hand signifies His supreme authority, and His ongoing intercession ensures our perpetual acceptance and defense. This truth liberates believers from the fear of judgment and empowers them to live in the confidence of God's unwavering love.
REFLECTION AND APPLICATION
Romans 8:34 offers immense comfort and strength, serving as an anchor for the soul in a world prone to accusation and self-condemnation. When doubts arise, when past sins haunt, or when spiritual adversaries whisper lies, this verse reminds us that our defense is not in our own righteousness but in the perfect, finished work of Christ. It calls us to rest in the reality that the very One who died for us, rose for us, reigns for us, and intercedes for us is our ultimate advocate. This truth should transform our perspective on guilt and shame, freeing us from their debilitating grip. It empowers us to approach God with confidence, knowing that our High Priest continually pleads our case. Living in light of this security cultivates a deep sense of peace, courage, and gratitude, enabling us to serve God not out of fear of condemnation, but out of love for the One who has secured our eternal standing.
Questions for Reflection
FAQ
What does it mean that Christ is "at the right hand of God"?
Answer: When the Bible states that Christ "is even at the right hand of God," it signifies His supreme exaltation, authority, and power. In ancient cultures, sitting at the right hand of a king or ruler was the position of highest honor, authority, and executive power. For Christ, it means He has completed His redemptive work on earth, ascended to heaven, and now reigns as King of kings and Lord of lords, wielding all authority in heaven and on earth Matthew 28:18. This position ensures His ability to rule, protect His people, and carry out His ongoing ministry as our High Priest and Advocate.
CHRIST-CENTERED FULFILLMENT
Romans 8:34 profoundly articulates the Christ-centered fulfillment of God's redemptive plan, presenting Jesus as the singular answer to humanity's deepest need for justification and freedom from condemnation. Every aspect of Christ's work mentioned—His sacrificial death, victorious resurrection, glorious exaltation, and continuous intercession—points to His unique role as the Messiah and Savior. His death fulfills the Old Testament sacrificial system, serving as the ultimate atonement for sin, the Lamb of God who takes away the sin of the world John 1:29. His resurrection validates His divine identity and power over death, confirming the hope of new life for all who believe, as seen in 1 Corinthians 15:20-22. His exaltation to the right hand of God fulfills prophecies of a reigning King Psalm 110:1, establishing His supreme authority over all creation and His active role in the affairs of humanity and the church Ephesians 1:20-23. Finally, His ongoing intercession as our great High Priest fulfills the Levitical priesthood, providing perfect and perpetual advocacy before God, ensuring that believers are always represented and sustained in the divine presence Hebrews 7:25. Thus, in Christ, every accusation is silenced, and every believer is eternally secure, not by their own merit, but by His complete and perfect work.