Romans 8:31–8:39

Romans 8:31-34 31. What shall we then say to these things? If God be for us, who can be against us? 31. Quid ergo dicemus ad h?c? [271] Si Deus pro nobis, quis contra nos? 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? 32. Qui propno Filio non pepercit, sed pro nobis omnibus tradidit, quomodo non etiam cum eo donaret nobis omnia? 33. Who shall lay any thing to the charge of God's elect? It is God that justifieth. 33. Quis intentabit crimina [272] adversus electos Dei? Deus est qui justificat. 34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 34. Quis ille qui condemnet? Christus est qui mortuus est, quin potius etiam suscitatus, qui et in dextera Patris est, qui et intercedit pro nobis. 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." ( Psalm 23:4 .) "In the Lord I:trust: what shall flesh do to me." ( Psalm 56:11 .) "I shall not fear the thousands of the people who beset me." ( Psalm 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. 32. He who has not spared his own son, etc. As it greatly concerns us to be so thoroughly persuaded of the paternal love of God, as to be able to retain our rejoicing on its account, Paul brings forward the price of our redemption in order to prove that God favors us: and doubtless it is a remarkable and clear evidence of inappreciable love, that the Father refused not to bestow his Son for our salvation. And so Paul draws an argument from the greater to the less, that as he had nothing dearer, or more precious, or more excellent than his Son, he will neglect nothing of what he foresees will be profitable to us. [273] This passage ought to remind us of what Christ brings to us, and to awaken us to contemplate his riches; for as he is a pledge of God's infinite love towards us, so he has not been sent to us void of blessings or empty, but filled with all celestial treasures, so that they who possess him may not want anything necessary for their perfect felicity. To deliver up means here to expose to death. 33. Who shall bring an accusation, etc. The first and the chief consolation of the godly in adversities, is to be fully persuaded of the paternal kindness of God; for hence arises the certainty of their salvation, and that calm quietness of the soul through which it comes that adversities are sweetened, or at least the bitterness of sorrow mitigated. Hardly then a more suitable encouragement to patience could be adduced than this, a conviction that God is propitious to us; and hence Paul makes this confidence the main ground of that consolation, by which it behoves the faithful to be strengthened against all evils. And as the salvation of man is first assailed by accusation, and then subverted by condemnation, he in the first place averts the danger of accusation. There is indeed but one God, at whose tribunal we must stand; then there is no room for accusation when he justifies us. The antithetic clauses seem not indeed to be exactly arranged; for the two parts which ought rather to have been set in opposition to each other are these: "Who shall accuse? Christ is he who intercedes:" and then these two might have been connected, "Who shall condemn? God is he who justifies;" for God's absolution answers to condemnation, and Christ's intercession to accusation. But Paul has not without reason made another arrangement, as he was anxious to arm the children of God, as they say, from head to foot, with that confidence which banishes all anxieties and fears. He then more emphatically concludes, that the children of God are not subject to an accusation, because God justifies, than if he had said that Christ is our advocate; for he more fully expresses that the way to a trial is more completely closed up when the judge himself pronounces him wholly exempt from guilt, whom the accuser would bring in as deserving of punishment. There is also a similar reason for the second clause; for he shows that the faithful are very far from being involved in the danger of condemnation, since Christ by expiating their sins has anticipated the judgment of God, and by his intercession not only abolishes death, but also covers our sins in oblivion, so that they come not to an account. The drift of the whole is, that we are not only freed from terror by present remedies, but that God comes to our aid beforehand, that he may better provide for our confidence. But it must be here observed, as we have before reminded you, that to be justified, according to Paul, is to be absolved by the sentence of God, and to be counted just; and it is not difficult to prove this from the present passage, in which he reasons by affirming one thing which nullifies its opposite; for to absolve and to regard persons as guilty, are contrary things. Hence God will allow no accusation against us, because he has absolved us from all sins. The devil no doubt is an accuser of all the godly: the very law of God and their own conscience convict them; but all these prevail nothing with the judge, who justifies them. Therefore no adversary can shake or endanger our salvation. Further, he so mentions the elect, as one who doubted not but that he was of their number; and he knew this, not by special revelation, (as some sophists falsely imagine,) but by a perception (sensu - feeling) common to all the godly. What then is here said of the elect, every one of the godly, according to the example of Paul, may apply to himself; for this doctrine would have been not only frigid, but wholly lifeless had he buried election in the secret purpose of God. But when we know, that there is here designedly set before us what every one of the godly ought to appropriate to himself, there is no doubt but that we are all encouraged to examine our calling, so that we may become assured that we are the children of God. 34. Who is he that condemns? etc. As no one by accusing can prevail, when the judge absolves; so there remains no condemnation, when satisfaction is given to the laws, and the penalty is already paid. Now Christ is he, who, having once for all suffered the punishment due to us, thereby declared that he undertook our cause, in order to deliver us: he then who seeks hereafter to condemn us, must bring back Christ himself to death again. But he has not only died, but also came forth, by a resurrection, as the conqueror of death and triumphed over all its power. He adds still more, -- that he now sits at the right hand of the Father; by which is meant, that he possesses dominion over heaven and earth, and full power and rule over all things, according to what is said in Ephesians 1:20 . He teaches us also, that he thus sits, that he may be a perpetual advocate and intercessor in securing our salvation. It hence follows, that when any one seeks to condemn us, he not only seeks to render void the death of Christ, but also contends with that unequalled power with which the Father has honored him, and who with that power conferred on him supreme authority. This so great an assurance; which dares to triumph over the devil, death, sin, and the gates of hell, ought to lodge deep in the hearts of all the godly; for our faith is nothing, except we feel assured that Christ is ours, and that the Father is in him propitious to us. Nothing then can be devised more pestilent and ruinous, than the scholastic dogma respecting the uncertainty of salvation. Who intercedes, etc. It was necessary expressly to add this, lest the Divine majesty of Christ should terrify us. Though, then, from his elevated throne he holds all things in subjection under his feet, yet Paul represents him as a Mediator; whose presence it would be strange for us to dread, since he not only kindly invites us to himself, but also appears an intercessor for us before the Father. But we must not measure this intercession by our carnal judgment; for we must not suppose that he humbly supplicates the Father with bended knees and expanded hands; but as he appears continually, as one who died and rose again, and as his death and resurrection stand in the place of eternal intercession, and have the efficacy of a powerful prayer for reconciling and rendering the Father propitious to us, he is justly said to intercede for us. Footnotes: [271] "Ad h?c," -- pros tauta Wolfius says, that it should be "de his -- of these things;" and Hebrews 4:13 , is quoted as an instance, "pros hon hemin ho logos -- of whom we speak." -- Ed. [272] "Quis intentabit crimina -- who shall chapter crimes tis enkalesei kata eklekton Theou -- who shall implead, or bring a charge against the elect of God.?" See Acts 19:38 Many, such as Augustine, Grotius, Locke, Doddridge, and Griesbach, have made the next clause also a question; and also the clauses in the next verse. There is not much difference in the sense, but the passage will thus appear more striking, -- 33. Who will lay a charge against God's elect? God the justifier? 34. Who is he who condemns? Christ who died, or rather who rose again, who is also at God's right hand, and who intercedes for us? What favors this construction is, that the Apostle proceeds in the same strain. -- Ed. [273] Calvin renders charisetai by "donaret;" Capellus more fully, "gratis donabit -- will gratuitously give." Christ himself, and everything that comes with or through him, is a favor freely bestowed, and not what we merit. This shuts out, as Pareus observes, everything as meritorious on the part of man. All is grace. The "all things" include every thing necessary for salvation -- every grace now and eternal glory hereafter. -- Ed.

{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.

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

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, Romans 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 Romans 8:9 . He takes it for granted, as that which cannot be denied; see Psalm 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 Psalm 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.

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.

That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestinated, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, 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; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.

31. What shall we then say to these things?—"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 thoughtful interpreters and readers, as transcending almost every thing in language, while Olshausen notices the "profound and colossal" character of the thought. If God be for us, who can be against us?—If God be resolved and engaged to bring us through, all our enemies must be His; and "Who would set the briers and thorns against Him in battle? He would go through them. He would burn them together" (Isa 27:4). What strong consolation is here! Nay, but the great Pledge of all has already been given; for,

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 Romans 8:15 , by granting to us his Spirit Romans 8:16-17 , Romans 8:26-27 , and by his gracious purpose to save us, Romans 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 Psalm 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.

Romans 8:31 What shall we say to these things? That is, what is the inference from what has hitherto been said? If God be for us, if he has delivered us from the law of sin and death, if he has renewed us by his spirit which dwells within us, it he recognizes us as his children and his heirs, and has predestinated us to holiness and glory, who can he against us? If God’s love has led to all the good just specified, what have we to fear for the future? He who spared not his own Son, will freely give us all things. This verse shows clearly what has been the apostle’s object from the beginning of the chapter. He wished to demonstrate that to those who accede to the plan of salvation which he taught, i.e. to those who are in Christ Jesus, there is no ground of apprehension; their final salvation is fully secured. The conclusion of the chapter is a recapitulation of all his former arguments, or rather the reduction of them to one, which comprehends them all in their fullest force; God is for us. He, as our Judge, is satisfied; as our Father, he loves us; as the supreme and almighty Controller of events, who works all things after the counsel of his own will, he has determined to save us; and as that Being, whose love is as unchanging as it is infinite, he allows nothing to separate his children from himself. It has been objected, that if Paul had intended to teach these doctrines, he would have said that apostasy and sin cannot interfere with the salvation of believes. But what is salvation, but deliverance from the guilt and power of sin? It is, therefore, included in the very purpose and promise of salvation, that its objects shall be preserved from apostasy and deadly sins. This is the end and essence of salvation. And, therefore, to make Paul argue that God will save us if we do not apostatize, is to make him say, those shall be saved who are not lost. According to the apostle’s doctrine, holiness is so essential and prominent a part of salvation, that it is not so much a means to an end as the very end itself. It is that to which we are predestinated and called, and therefore if the promise of salvation does not include the promise of holiness, it includes nothing. Hence, to ask whether, if one of the called should apostasies and live in sin, he would still be saved, is to ask, whether he will be saved if he is not saved. Nor can these doctrines be perverted to licentiousness without a complete denial of their nature. For they not only represent sin and salvation as two things which ought not to be united, but as utterly irreconcilable and contradictory.