
Text -- Romans 8:35-39 (NET)




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collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: Rom 8:35 - -- Shall separate ( chōrisei ).
Future active of old verb chorizō from adverb chōris and that from chōra , space. Can any one put a distance...
Shall separate (
Future active of old verb

Robertson: Rom 8:36 - -- We are killed ( thanatoumetha ).
Present passive indicative of thanatoō for which see note on Rom 7:4. Same idea of continuous martyrdom in 1Co 1...

Robertson: Rom 8:36 - -- As sheep for the slaughter ( hōs probata sphagēs ).
Objective genitive (sphagēs ).
As sheep for the slaughter (
Objective genitive (

Nay (
On the contrary, we shall not be separated.

Robertson: Rom 8:37 - -- We are more than conquerors ( hupernikōmen ).
Late and rare compound. Here only in N.T. "We gain a surpassing victory through the one who loved us....
We are more than conquerors (
Late and rare compound. Here only in N.T. "We gain a surpassing victory through the one who loved us."

Robertson: Rom 8:38 - -- For I am persuaded ( pepeismai gar ).
Perfect passive participle of peithō , "I stand convinced."The items mentioned are those that people dread (l...
For I am persuaded (
Perfect passive participle of

Robertson: Rom 8:39 - -- To separate us ( hēmās chōrisai ).
Aorist active infinitive of chorizō (same verb as in Rom 8:35). God’ s love is victor over all poss...
To separate us (
Aorist active infinitive of
Vincent: Rom 8:37 - -- We are more than conquerors ( ὑπερνικῶμεν )
A victory which is more than a victory. " A holy arrogance of victory in the might of ...
We are more than conquerors (
A victory which is more than a victory. " A holy arrogance of victory in the might of Christ" (Meyer).

Powers (
Angelic, higher than mere angels.

Vincent: Rom 8:38 - -- Things present ( ἐνεστῶτα )
Only in Paul and Heb 9:9. The verb literally means to stand in sight . Hence to impend or thr...
Things present (
Only in Paul and Heb 9:9. The verb literally means to stand in sight . Hence to impend or threaten . So 2Th 2:2; 2Ti 3:1; 1Co 7:26. Used of something that has set in or begun . So some render here. Bengel says: " Things past are not mentioned, not even sins, for they have passed away."
Wesley: Rom 8:35 - -- Toward us? Shall affliction or distress - He proceeds in order, from less troubles to greater: can any of these separate us from his protection in it ...
Toward us? Shall affliction or distress - He proceeds in order, from less troubles to greater: can any of these separate us from his protection in it ; and, if he sees good, deliverance from it?

Wesley: Rom 8:37 - -- We are not only no losers, but abundant gainers, by all these trials. This period seems to describe the full assurance of hope.
We are not only no losers, but abundant gainers, by all these trials. This period seems to describe the full assurance of hope.

Wesley: Rom 8:38 - -- This is inferred from Rom 8:34, in an admirable order: - Neither death" shall hurt us; For "Christ is dead:" "Nor life;" 'is risen" Nor angels, nor pr...
This is inferred from Rom 8:34, in an admirable order: - Neither death" shall hurt us; For "Christ is dead:" "Nor life;" 'is risen" Nor angels, nor principalities, nor powers; nor things pre - sent, nor things to come;" "is at the right hand of God:" "Nor height, nor depth, nor any other creature;" "maketh intercession for us." Neither death - Terrible as it is to natural men; a violent death in particular, Rom 8:36.

Wesley: Rom 8:38 - -- With all the affliction and distress it can bring, Rom 8:35; or a long, easy life; or all living men.
With all the affliction and distress it can bring, Rom 8:35; or a long, easy life; or all living men.

Wesley: Rom 8:38 - -- Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength. Nor principalities, nor powers - Not even those ...
Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength. Nor principalities, nor powers - Not even those of the highest rank, or the most eminent power.

Wesley: Rom 8:38 - -- Which may befal us during our pilgrimage; or the whole world, till it passeth away.
Which may befal us during our pilgrimage; or the whole world, till it passeth away.

Wesley: Rom 8:38 - -- Which may occur either when our time on earth is past, or when time itself is at an end, as the final judgment, the general conflagration, the everlas...
Which may occur either when our time on earth is past, or when time itself is at an end, as the final judgment, the general conflagration, the everlasting fire. Nor height, nor depth - The former sentence respected the differences of times; this, the differences of places. How many great and various things are contained in these words, we do not, need not, cannot know yet.

In St. Paul's sublime style, is put for heaven.

Wesley: Rom 8:38 - -- For the great abyss: that is, neither the heights, I will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss itself,...
For the great abyss: that is, neither the heights, I will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss itself, the very thought of which might astonish the boldest creature.

Nothing beneath the Almighty; visible enemies he does not even deign to name.


Wesley: Rom 8:38 - -- Which will surely save, protect, deliver us who believe in, and through, and from, them all.
Which will surely save, protect, deliver us who believe in, and through, and from, them all.
JFB -> Rom 8:35-36; Rom 8:35-36; Rom 8:36; Rom 8:37; Rom 8:38-39; Rom 8:38-39; Rom 8:39; Rom 8:39; Rom 8:39; Rom 8:39
JFB: Rom 8:35-36 - -- This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear from the closing words ...
This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear from the closing words of the chapter, which refer to the same subject. Nor would the other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence in Christ. "It is no ground of confidence to assert, or even to feel, that we will never forsake Christ; but it is the strongest ground of assurance to be convinced that His love will never change" [HODGE].

JFB: Rom 8:35-36 - -- "None of these, nor all together, how terrible soever to the flesh, are tokens of God's wrath, or the least ground for doubt of His love. From whom co...
"None of these, nor all together, how terrible soever to the flesh, are tokens of God's wrath, or the least ground for doubt of His love. From whom could such a question come better than from one who had himself for Christ's sake endured so much? (See 2Co. 11:11-33; 1Co 4:10-13). The apostle says not (remarks CALVIN nobly) "What," but "Who," just as if all creatures and all afflictions were so many gladiators taking arms against the Christians [THOLUCK].

JFB: Rom 8:36 - -- (Psa 44:22) --quoted as descriptive of what God's faithful people may expect from their enemies at any period when their hatred of righteousness is r...

JFB: Rom 8:37 - -- Not, "We are so far from being conquered by them, that they do us much good" [HODGE]; for though this be true, the word means simply, "We are pre-emin...
Not, "We are so far from being conquered by them, that they do us much good" [HODGE]; for though this be true, the word means simply, "We are pre-eminently conquerors." See on Rom 5:20. And so far are they from "separating us from Christ's love," that it is just "through Him that loved us" that we are victorious over them.

JFB: Rom 8:38-39 - -- Whether good or bad. But as the bad are not called "angels," or "principalities," or "powers," save with some addition to show that such are meant (Ma...
Whether good or bad. But as the bad are not called "angels," or "principalities," or "powers," save with some addition to show that such are meant (Mat 25:41; Col 2:15; Eph 6:12; 2Pe 2:4 --except perhaps 1Co 6:3), probably the good are meant here, but merely as the same apostle supposes an angel from heaven to preach a false gospel. (So the best interpreters).

JFB: Rom 8:38-39 - -- No condition of the present life and none of the unknown possibilities of the life to come.
No condition of the present life and none of the unknown possibilities of the life to come.

Rather, "created thing"--any other thing in the whole created universe of God

JFB: Rom 8:39 - -- "All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all tha...
"All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all that can be thought of, and are only a rhetorical paraphrase of the conception of allness" [OLSHAUSEN].

JFB: Rom 8:39 - -- Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "justified by faith" in the arms of everlas...
Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "justified by faith" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of love is this?" And "what manner of persons ought we to be," who are thus "blessed with all spiritual blessings in Christ?"

JFB: Rom 8:39 - -- Inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it--will in due time be forthcoming (Rom 8:32). (6) In re...
Inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it--will in due time be forthcoming (Rom 8:32). (6) In return for such a sacrifice on God's part, what can be considered too great on ours? (7) If there could be any doubt as to the meaning of the all-important word "JUSTIFICATION" in this Epistle--whether, as the Church of Rome teaches, and many others affirm, it means "infusing righteousness into the unholy, so as to make them righteous," or, according to Protestant teaching, "absolving, acquitting, or pronouncing righteous the guilty" Rom 8:33 ought to set such doubt entirely at rest. For the apostle's question in this verse is, "Who shall bring a charge against God's elect?" In other words, "Who shall pronounce" or "hold them guilty?" seeing that "God justifies" them: showing beyond all doubt, that to "justify" was intended to express precisely the opposite of "holding guilty"; and consequently (as CALVIN triumphantly argues) that it means "to absolve from the charge of guilt." (8) If there could be any reasonable doubt in what light the death of Christ is to be regarded in this Epistle, Rom 8:34 ought to set that doubt entirely at rest. For there the apostle's question is, Who shall "condemn" God's elect, since "Christ died" for them; showing beyond all doubt (as PHILIPPI justly argues) that it was the expiatory (character of that death which the apostle had in view). (9) What an affecting view of the love of Christ does it give us to learn that His greatest nearness to God and most powerful interest with Him--as "seated on His right hand"--is employed in behalf of His people here below (Rom 8:34)! (10) "The whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian; and, so far as it is evil, is more than a conquered foe" (Rom 8:35-39) [HODGE]. (11) Are we who "have tasted that the Lord is gracious," both "kept by the power of God through faith unto salvation" (1Pe 1:5), and embraced in the arms of Invincible Love? Then surely, while "building ourselves up on our most holy faith," and "praying in the Holy Ghost," only the more should we feel constrained to "keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jud 1:20-21).
Clarke: Rom 8:35 - -- Who shall separate us from the love of Christ? - I do think that this question has been generally misunderstood. The apostle is referring to the per...
Who shall separate us from the love of Christ? - I do think that this question has been generally misunderstood. The apostle is referring to the persecutions and tribulations to which genuine Christians were exposed through their attachment to Christ, and the gracious provision God had made for their support and final salvation. As in this provision God had shown his infinite love to them in providing Jesus Christ as their sin-offering, and Jesus Christ had shown his love in suffering death upon the cross for them; so, here, he speaks of the love of the followers of God to that Christ who had first loved them. Therefore the question is not, Who shall separate the love of Christ from us? or prevent Christ from loving us? but, Who shall separate us from the love of Christ? Who or what shall be able to remove our affection from him? And the questions that immediately follow show that this is the sense of the passage; for the tribulation, distress, etc., which he enumerates, are things by which they might be affected, but by which Christ could not be affected; and, consequently, the question most evidently refers to their love to him who had first loved them, and, while it affords a strong presumption of their perseverance, furnishes a most powerful argument against apostasy

Clarke: Rom 8:35 - -- Shall tribulation? - Θλιψις, grievous affliction, or distress of any kind; from θλιβω, to compress, oppress, straiten, etc.; any thing ...
Shall tribulation? -

Clarke: Rom 8:35 - -- Or distress? - Στενοχωρια, a word of nearly the same import with the former, but more intense in its signification. It signifies straitne...
Or distress? -

Clarke: Rom 8:35 - -- Or persecution? - Διωγμος, from διωκω, to pursue, press upon, prosecute, signifies such pursuing as an enemy uses in order to overtake...
Or persecution? -

Clarke: Rom 8:35 - -- Or famine? - Λιμος, from λειπω, to fail; the total want of bread, and all the necessaries of life
Or famine? -

Clarke: Rom 8:35 - -- Or nakedness? - Γυμνοτης, being absolutely without clothing; forcibly expressed by the derivation of the word γυια μονα εχων, ...
Or nakedness? -

Clarke: Rom 8:35 - -- Or peril? - Κινδυνος, a state of extreme and continued danger, perplexing and distressing with grievous forebodings and alarms; derived fro...
Or peril? -

Clarke: Rom 8:35 - -- Or sword? - Μαχαιρα, slaughter; the total destruction of life, and especially beheading, and such like, done by the order of the civil magis...
Or sword? -

Clarke: Rom 8:36 - -- As it is written - And these are no more than we may naturally expect from the present constitution of the world, and the positive predictions of th...
As it is written - And these are no more than we may naturally expect from the present constitution of the world, and the positive predictions of the prophet, Psa 44:22, who foresaw that a wicked world would always persecute and oppress the true followers of God.

Clarke: Rom 8:37 - -- Nay - as the prophet adds in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, Rom 8:17, ...
Nay - as the prophet adds in the same place, all this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant, Rom 8:17, Rom 8:18, so all these things may happen unto us; but in all these things we are more than conquerors; We abide faithful in the new covenant of our God; and He is faithful who has promised to support and make us more than conquerors; i.e. to give us a complete triumph over sin, and death, and hell, not leaving one enemy unsubdued.

Clarke: Rom 8:38 - -- For I am persuaded - After the blessed experience we have had of support by the grace and Spirit of him that loved us, that neither fear of death, n...
For I am persuaded - After the blessed experience we have had of support by the grace and Spirit of him that loved us, that neither fear of death, nor hope of life, nor evil angels, nor principalities, nor powers, persecuting us for Christ’ s sake; nor the things we endure at present, nor the things to come, whatever tribulation we may be called to suffer in future;

Clarke: Rom 8:39 - -- Nor height - of honor, nor depth - of ignominy, nor any other creature, ουτε τις κτισις ετερα, (nor any other thing whatever), shal...
Nor height - of honor, nor depth - of ignominy, nor any other creature,
1. The confidence expressed by the apostle at the end of this chapter, is as rational as it is bold. On the premises laid down by him, in reference to which he has most logically conducted his whole argument, the conclusion to which he arrives is as natural and forcible as it is legitimate. The permanency of the Christian Church, in all the tribulations it has endured from pagans and papists, is a full proof of the correctness of the apostle’ s reasoning. The true followers of Christ can never be forsaken by him. And his Church, which is founded on the rock, can never be shaken down by the tempests of persecution. And what God does for his Church in general, (the collective body of those who believe in the Lord Jesus, love, and obey him), he does for every individual in that body: no man that trusts in him can be confounded. While the love of God is in his heart, and the work of God in his hand, he may be as fully persuaded as he is of his own being, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing whatsoever, shall be able to separate him from the love of God which is in Christ Jesus. The reader who has any knowledge of what is great, commanding, and sublime in composition, will not hesitate to add here, with Dr. Taylor: "The conclusion of this chapter is the most elegant and sublime piece of writing I remember ever to have read. It is founded on the grand and solid principles of the Gospel; it breathes the true spirit of Christian magnanimity; raises our minds far above all things created; and shows, in a bright and heavenly view, the greatness of soul and the strong consolation which the Gospel inspires. God grant that it may stand clear before our understandings, and be transcribed into all our hearts! They who despise the Gospel despise all that is great, and happy, and glorious!
2. The doctrine of the necessity of personal holiness, so clearly and strongly laid down in the former part of this chapter, should be deeply considered by every person professing godliness; and while from the seventh chapter they learn that they have an infected and morally diseased nature, they should learn from the eighth that to destroy the work of the devil was Jesus Christ manifested; and that no soul can be said to be saved by Jesus Christ who is not saved from its sins. What a full proof is it of the fallen state of man, that there should be found persons professing Christianity more fervent in their pleadings for the necessary continuance of indwelling sin, than they are for the mind that was in Christ. The seventh chapter, because there are some expressions which, being misunderstood, seem to favor this doctrine, is read and incessantly quoted: the eighth chapter, though given by the same inspiration, yet because it so strongly shows the necessity of being saved from all sin, is seldom read and scarcely ever quoted
3. The restoration of the brute creation to a state of happiness has been thought by several to be the doctrine of Rom 8:19-25. In the notes on those verses I have given reasons against this opinion, and have proved that the Gentiles, and not the irrational part of the creation, are the persons of whom the apostle speaks; nor can any consistent interpretation be given of the place, if it be applied to the brute creation. But, although this doctrine is not contained in the above verses, it does not follow that the doctrine itself is not true. Indeed, there are several reasons which render the supposition very probable
1. The brute creation never sinned against God, nor are they capable of it, and consequently cannot be justly liable to punishment
2. But the whole brute creation is in a state of suffering, and partake of the common infirmities and privations of life, as well as mankind: they suffer, but who can say that they suffer justly
3. As they appear to be necessarily involved in the sufferings of sinful man, and yet neither through their fault nor their folly, it is natural to suppose that the Judge of all the earth, who ever does right, will find some means by which these innocent creatures shall be compensated for their sufferings
4. That they have no compensation here, their afflictions, labors, and death prove; and if they are to have any compensation, they must have it in another state
5. God, the fountain of all goodness, must have originally designed them for that measure of happiness which is suited to the powers with which he had endowed them; but, since the fall of man, they never had that happiness; and, in their present circumstances, never can
6. In reference to intelligent beings, God has formed his purposes in reference to their happiness on the ground of their rational natures. He has decreed that they shall be happy if they will, all the means of it being placed within their power; and, if they be ultimately miserable, it is the effect of their own unconstrained choice. Therefore his purpose is fulfilled, either in their happiness or misery; because he has purposed that they shall be happy if they please, and that misery shall be the result of their refusal
7. But it does not appear that the brute creation are capable of this choice; and it is evident that they are not placed in their present misery through either their choice or their sin; and if no purpose of God can be ultimately frustrated, these creatures must be restored to that state of happiness for which they have been made, and of which they have been deprived through the transgression of man
8. To say that the enjoyments which they have in this life are a sufficient compensation, is most evidently false; for, had not sin entered into the world, they would have had much greater enjoyments, without pain, excessive labor and toil, and without death, and all those sufferings which arise from its predisposing causes. Nor does it appear that they have much happiness from eating, drinking, and rest, as they have these only in the proportion in which they are necessary to their existence as the slaves of men. Therefore, allowing that they have even gratification and enjoyment in life, they have much less than they would have had had not sin entered into the world; and consequently they have been deprived of the greater portion of the happiness designed for them by their bountiful Creator
9. It is therefore obvious that the gracious purpose of God has not been fulfilled in them; and that, as they have not lost their happiness through their own fault, both the beneficence and justice of God are bound to make them a reparation
10. Hence it is reasonable to conclude that, as from the present constitution of things they cannot have the happiness designed for them in this state, they must have it in another
4. On the subject of the foreknowledge of God, some observations have been made at the conclusion of the notes on the second chapter of Acts. On the subject of the prescience and predestination mentioned here, Rom 8:29, Rom 8:30, vast volumes have been written, and the Christian world greatly agitated and perplexed. These doctrines of men have very little place in the texts in question. After a long and serious investigation of this business, I am led to conclude that, whether the doctrine of the decrees be true or false, it does not exist in these verses
No portion of the word of God has been more unhappily misunderstood than several parts of the Epistle to the Romans; because men have applied to individuals what belongs to nations; and referred to eternity transactions which have taken place in time
We have already seen that one grand aim of the apostle in writing this epistle was
1. To prove, to both Jews and Gentiles, that they were all under sin, and that neither of them had any claim either on the justice or beneficence of God; yet he, of his own free mercy, had revealed himself to the Jews, and crowned them with innumerable privileges; and
2. That, as he was no respecter of persons, his mercy was as free to the Gentiles as to them, being equally their God as he was the God of the Jews, and therefore had, by the Gospel, called them to a state of salvation; and to this display of his mercy the two verses in question seem particularly to refer, and show us not what God will do for some selected individuals, but what he has already done for nations
After having shown that the whole Gentile world was groaning and travailing in pain together, waiting for the manifestation of the sons of God, he shows that it was, according to the affectionate purpose,
It is strange that so obvious a meaning of the passage should not have been noticed; but the word
5. This is also a lesson of solemn instruction to Christians in general: God has called them into a glorious state of salvation, and has furnished them with every requisite help to enable them to work out that salvation with fear and trembling. As it is an awful thing to receive the grace of God in vain, (whether that grace imply the common benefits of the Gospel, or those especial blessings received by believing souls), so every person professing godliness should be jealous over himself lest he should trifle with matters of eternal moment; for, should he even neglect so great a salvation, his escape would be impossible. Heb 2:3; and if so, to what severe punishment must they be exposed who despise and reject it?
Calvin: Rom 8:35 - -- 35.Who shall separate us, etc. The conviction of safety is now more widely extended, even to lower things; for he who is persuaded of God’s kindn...
35.Who shall separate us, etc. The conviction of safety is now more widely extended, even to lower things; for he who is persuaded of God’s kindness towards him, is able to stand firm in the heaviest afflictions. These usually harass men in no small degree, and for various reasons, — because they interpret them as tokens of God’s wrath, or think themselves to be forsaken by God, or see no end to them, or neglect to meditate on a better life, or for other similar reasons; but when the mind is purged from such mistakes, it becomes calm, and quietly rests. But the import of the words is, — That whatever happens, we ought to stand firm in this faith, — that God, who once in his love embraced us, never ceases to care for us. For he does not simply say that there is nothing which can tear God away from his love to us; but he means, that the knowledge and lively sense of the love which he testifies to us is so vigorous in our hearts, that it always shines in the darkness of afflictions: for as clouds, though they obscure the clear brightness of the sun, do not yet wholly deprive us of its light; so God, in adversities, sends forth through the darkness the rays of his favor, lest temptations should overwhelm us with despair; nay, our faith, supported by God’s promises as by wings, makes its way upward to heaven through all the intervening obstacles. It is indeed true, that adversities are tokens of God’s wrath, when viewed in themselves; but when pardon and reconciliation precede, we ought to be assured that God, though he chastises us, yet never forgets his mercy: he indeed thus reminds us of what we have deserved; but he no less testifies, that our salvation is an object of his care, while he leads us to repentance.
But he calls it the love of Christ, and for this reason, — because the Father has in a manner opened his compassions to us in him. As then the love of God is not to be sought out of Christ, Paul rightly directs to him our attention, so that our faith may behold, in the rays of Christ’s favor, the serene countenance of the Father. The meaning is, — that in no adversities ought our confidence to be shaken as to this truth — that when God is propitious, nothing can be adverse to us. Some take this love in a passive sense, for that by which he is loved by us, as though Paul would have us armed with invincible courage 275 but this comment may be easily disproved by the whole tenor of Paul’s reasoning; and Paul himself will presently remove all doubt by defining more clearly what this love is.
Tribulation, or distress, or persecution? etc. The pronoun masculine which he used at the beginning of the verse, contains a hidden power: for when he might have adopted the neuter gender and said — “What shall separate us?” etc., he preferred ascribing personality to things without life, and for this end, — that he might send forth with us into the contest as many champions as there are of temptations to try our faith.
But these three things have this difference: tribulation includes every kind of trouble or evil; distress is an inward feeling, when difficulties reduce us to such an extremity, so that we know not what course to pursue. Such was the anxiety of Abraham and of Lot, when one was constrained to expose his wife to the danger of prostitution, and the other, his daughters; for being brought to straits and being perplexed, they found no way of escape. Persecution properly denotes the tyrannical violence by which the children of God were undeservedly harassed by the ungodly. Now though Paul denies in 2Co 4:8, that the children of God are reduced to straits,

Calvin: Rom 8:36 - -- 36.As it is written, etc. This testimony adds no small weight to the subject; for he intimates, that the dread of death is so far from being a reas...
36.As it is written, etc. This testimony adds no small weight to the subject; for he intimates, that the dread of death is so far from being a reason to us for falling away, that it has been almost ever the lot of God’s servants to have death as it were present before their eyes. It is indeed probable, that in that Psalm the miserable oppression of the people under the tyranny of Antiochus is described; for it is expressly said, that the worshippers of God were cruelly treated, for no other reason but through hatred to true religion. There is also added a remarkable protestation, that they had not departed from the covenant of God; which Paul, I think, had especially in view. It is no objection that the saints there complain of a calamity which then unusually pressed on them; for since they show, that they were oppressed with so many evils, having before testified their innocence, an argument is hence fitly drawn, that it is no new thing for the Lord to permit his saints to be undeservedly exposed to the cruelty of the ungodly. But this is not done except for their good; for the Scripture teaches us, that it is alien to the righteousness of God to destroy the just with the wicked, (Gen 18:23); but that, on the contrary, it is meet for him to requite affliction to those who afflict, and rest to those who are afflicted. (2Th 1:6.) And then they affirm that they suffer for the Lord; and Christ pronounces them blessed who suffer for the sake of righteousness. (Mat 5:10.) By saying that they died daily, they intimated that death was so suspended over them, that their life differed but little from death.

Calvin: Rom 8:37 - -- 37.We do more than conquer, etc.; that is, we always struggle and emerge. I have retained the word used by Paul, 276 though not commonly used by the...
37.We do more than conquer, etc.; that is, we always struggle and emerge. I have retained the word used by Paul, 276 though not commonly used by the Latins. It indeed sometimes happens that the faithful seem to succumb and to lie forlorn; and thus the Lord not only tries, but also humbles them. This issue is however given to them, — that they obtain the victory.
That they might at the same time remember whence this invincible power proceeds, he again repeats what he had said before: for he not only teaches us that God, because he loves us, supports us by his hand; but he also confirms the same truth by mentioning the love of Christ. 277 And this one sentence sufficiently proves, that the Apostle speaks not here of the fervency of that love which we have towards God, but of the paternal kindness of God and of Christ towards us, the assurance of which, being thoroughly fixed in our hearts, will always draw us from the gates of hell into the light of life, and will sufficiently avail for our support.

Calvin: Rom 8:38 - -- 38. He is now carried away into hyperbolic expressions, that he might confirm us more fully in those things which are to be experienced. Whatever, h...
38. He is now carried away into hyperbolic expressions, that he might confirm us more fully in those things which are to be experienced. Whatever, he says, there is in life or in death, which seems capable of tearing us away from God, shall effect nothing; nay, the very angels, were they to attempt to overturn this foundation, shall do us no harm. It is no objection, that angels are ministering spirits, appointed for the salvation of the elect, (Heb 1:14 :) for Paul reasons here on what is impossible, as he does in Gal 1:8; and we may hence observe, that all things ought to be deemed of no worth, compared with the glory of God, since it is lawful to dishonor even angels in vindicating his truth. 279 Angels are also meant by principalities and powers, 280 and they are so called, because they are the primary instruments of the Divine power: and these two words were added, that if the word angels sounded too insignificant, something more might be expressed. But you would, perhaps, prefer this meaning, “Nor angels, and whatever powers there may be;” which is a mode of speaking that is used, when we refer to things unknown to us, and exceeding our capacities.
===Nor present things, nor future things, === etc. Though he speaks hyperbolically, yet he declares, that by no length of time can it be effected, that we should be separated from the Lord’s favor: and it was needful to add this; for we have not only to struggle with the sorrow which we feel from present evils, but also with the fear and the anxiety with which impending dangers may harass us. 281 The meaning then is, — that we ought not to fear, lest the continuance of evils, however long, should obliterate the faith of adoption.
This declaration is clearly against the schoolmen, who idly talk and say, that no one is certain of final perseverance, except through the gift of special revelation, which they make to be very rare. By such a dogma the whole faith is destroyed, which is certainly nothing, except it extends to death and beyond death. But we, on the contrary, ought to feel confident, that he who has begun in us a good work, will carry it on until the day of the Lord Jesus. 282

Calvin: Rom 8:39 - -- 39.Which is in Christ, etc. That is, of which Christ is the bond; for he is the beloved Son, in whom the Father is well pleased. If, then, we are t...
39.Which is in Christ, etc. That is, of which Christ is the bond; for he is the beloved Son, in whom the Father is well pleased. If, then, we are through him united to God, we may be assured of the immutable and unfailing kindness of God towards us. He now speaks here more distinctly than before, as he declares that the fountain of love is in the Father, and affirms that it flows to us from Christ.
Defender -> Rom 8:35
Defender: Rom 8:35 - -- This is perhaps the most marvelous passage in the Scripture that assures us of the permanence of our salvation. Seventeen things are listed which can ...
This is perhaps the most marvelous passage in the Scripture that assures us of the permanence of our salvation. Seventeen things are listed which can never separate us from the love of God in Christ (Rom 8:35, Rom 8:38, Rom 8:39) climaxing with the comprehensive "any other creation" (Rom 8:39). On the corresponding significance of the number seventeen (see notes on Joh 21:11)."
TSK: Rom 8:35 - -- shall separate : Rom 8:39; Psa 103:17; Jer 31:3; Joh 10:28, Joh 13:1; 2Th 2:13, 2Th 2:14, 2Th 2:16; Rev 1:5
shall tribulation : Rom 8:17, Rom 5:3-5; M...
shall separate : Rom 8:39; Psa 103:17; Jer 31:3; Joh 10:28, Joh 13:1; 2Th 2:13, 2Th 2:14, 2Th 2:16; Rev 1:5
shall tribulation : Rom 8:17, Rom 5:3-5; Mat 5:10-12, Mat 10:28-31; Luk 21:12-18; Joh 16:33; Act 14:22; Act 20:23, Act 20:24; 2Co 4:17, 2Co 6:4-10, 2Co 11:23-27; 2Ti 1:12, 2Ti 4:16-18; Heb 12:3-11; Jam 1:2-4; 1Pe 1:5-7, 1Pe 4:12-14; Rev 7:14-17

TSK: Rom 8:36 - -- For thy : Psa 44:22, Psa 141:7; Joh 16:2; 1Co 15:30; 2Co 4:11
as sheep : Isa 53:7; Jer 11:19, Jer 12:3, Jer 51:40; Act 8:32

TSK: Rom 8:37 - -- Nay : 2Ch 20:25-27; Isa 25:8; 1Co 15:54, 1Co 15:57; 2Co 2:14, 2Co 12:9, 2Co 12:19; 1Jo 4:4; 1Jo 5:4, 1Jo 5:5; Rev 7:9, Rev 7:10, Rev 11:7-12, Rev 12:1...

TSK: Rom 8:38 - -- For I : Rom 4:21; 2Co 4:13; 2Ti 1:12; Heb 11:13
that : Rom 14:8; Joh 10:28; 1Co 3:22, 1Co 3:23, 1Co 15:54-58; 2Co 5:4-8; Phi 1:20-23
nor : 2Co 11:14; ...

TSK: Rom 8:39 - -- Nor : Eph 3:18, Eph 3:19
height : Exo 9:16, Exo 9:17; Psa 93:3, Psa 93:4; Isa 10:10-14, Isa 10:33, Isa 24:21; Dan 4:11, Dan 5:18-23; 2Th 2:4; Rev 13:1...
height : Exo 9:16, Exo 9:17; Psa 93:3, Psa 93:4; Isa 10:10-14, Isa 10:33, Isa 24:21; Dan 4:11, Dan 5:18-23; 2Th 2:4; Rev 13:1-8
depth : Rom 11:33; Psa 64:6; Pro 20:5; Mat 24:24; 2Co 2:11, 2Co 11:3; 2Th 2:9-12; Rev 2:24, Rev 12:9, Rev 13:14, Rev 19:20, Rev 20:3, Rev 20:7
shall be : Joh 10:28-30; Col 3:3, Col 3:4
love : Rom 8:35, Rom 5:8; Joh 3:16, Joh 16:27, Joh 17:26; Eph 1:4, Eph 2:4-7; Tit 3:4-7; 1Jo 4:9, 1Jo 4:10,1Jo 4:16, 1Jo 4:19

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Rom 8:35 - -- Who shall separate us - That is, finally or entirely separate us. This is a new argument of the apostle, showing his strong confidence in the s...
Who shall separate us - That is, finally or entirely separate us. This is a new argument of the apostle, showing his strong confidence in the safety of the Christian.
From the love of Christ - This expression is ambiguous; and may mean either our love to Christ or his love to us. I understand it in the former sense, and suppose it means, "Who shall cause us to cease to love the Saviour?"In other words, the love which Christians have for their Redeemer is so strong, that it will surmount and survive all opposition and all trials. The reason for so understanding the expression is, that it is not conceivable how afflictions, etc. should have any tendency to alienate Christ’ s love "from us;"but their supposed tendency to alienate "our love"from him might be very strong. They are endured in his cause. They are caused, in a good degree, by professed attachment to him. The persecutions and trials to which Christians are exposed on account of their professed attachment to him, might be supposed to make them weary of a service that involved so many trials. But no, says the apostle. Our love for him is so strong that we are willing to bear all; and nothing that these foes of our peace can do, can alienate us from him and from his cause. The argument, therefore, is drawn from the strong love of a Christian to his Saviour; and from the assurance that nothing would be able to separate him from that love.
On the other hand, it is alleged that "the object of the apostle is to assure us, not so immediately of our love to God, as of his love to us, by directing our attention to his predestinating, calling, justifying, and glorifying us, and not sparing his own Son, but delivering him up for us; that in addition to this it contributes more to our consolation, to have our minds fixed upon God’ s love to us, than upon our love to him, which is subject to so many failings and infirmities."Haldane.
Indeed the whole of this passage proceeds, in its triumphing strain, on the ground of what God and Christ have done "for us,"and not on the ground of anything belonging to us. It is therefore improbable, that the apostle, in the midst of such a strain, should introduce the love of the creature to God, as a just reason for such unparalleled confidence. It is more natural to the Christian to triumph in the love of Christ to him, than in any return he can make. He can glory in the strength of the former, while he mourns over the weakness of the latter. As to the objection that afflictions can have no tendency to alienate Christ’ s love, these are the "very things"that alienate people from us. There are persons who are called "summer friends"because they desert us in the winter of adversity. But the love of Christ is greatly exalted by the fact, that none of all possible adverse circumstances, of which the apostle enumerates not a few, shall ever change his love.
Shall tribulation -
Or distress -
Or persecutions - Note, Mat 5:11. To these the early Christians were constantly exposed.
Or famine - To this they were also exposed as the natural result of being driven from home, and of being often compelled to wander amidst strangers, and in deserts and desolate places.
Or peril - Danger of any kind.
Or sword - The sword of persecution; the danger of their lives to which they were constantly exposed. As all these things happened to them in consequence of their professed attachment to Christ, it might be supposed that they would tend to alienate their minds from him. But the apostle was assured that they had not this power, but that their love to the Saviour was so strong as to overcome all, and to bind them unalterably to his cause in the midst of the deepest trials. The fact is, that the more painful the trials to which they are exposed on his account, the more strong and unwavering is their love to him, and their confidence in his ability to save.

Barnes: Rom 8:36 - -- As it is written - Psa 44:22. This passage the apostle quotes not as having originally reference to Christians, but as "aptly descriptive"of th...
As it is written - Psa 44:22. This passage the apostle quotes not as having originally reference to Christians, but as "aptly descriptive"of their condition. The condition of saints in the time of the psalmist was similar to that of Christians in the time of Paul. The same language would express both.
For thy sake - In thy cause; or on account of attachment to time.
We are killed - We are subject to, or exposed to death. We endure sufferings equivalent to dying; compare 1Co 4:9, "God hath set forth us the apostles last, "as it were appointed to death."
All the day long - Continually; constantly. There is no intermission to our danger, and to our exposure to death.
We are accounted - We are reckoned; we are regarded, or dealt with. That is, our enemies judge that we ought to die, and deem us the appropriate subjects of slaughter, with as little concern or remorse as the lives of sheep are taken.

Barnes: Rom 8:37 - -- Nay - But. Notwithstanding our severe pressures and trials. In all these things - In the very midst of them; while we are enduring them w...
Nay - But. Notwithstanding our severe pressures and trials.
In all these things - In the very midst of them; while we are enduring them we are able to triumph; compare 1Co 15:57.
We are more than conquerors - We gain the victory. That is, they have not power to subdue us; to alienate our love and confidence; to produce apostasy. We are the victors, not they. Our faith is not destroyed; our love is not diminished; our hope is not blasted. But it is not simple victory; it is not mere life, and continuance of what we had before; it is more than simple triumph; it augments our faith, increases our strength, expands our love to Christ. The word used here is a strong, emphatic expression, such as the apostle Paul often employs (compare 2Co 4:17), and which is used with great force and appropriateness here.
Through him ... - Not by their own strength or power. It was by the might of the Saviour, and by his power pledged to them, and confirmed by the love evinced when he gave himself for them; compare Phi 4:13, "I can do all things through Christ who strengtheneth me."

Barnes: Rom 8:38 - -- For I am persuaded - I have a strong and unwavering confidence. Latin Vulgate, "I am certain."The expression here implies unwavering certainty....
For I am persuaded - I have a strong and unwavering confidence. Latin Vulgate, "I am certain."The expression here implies unwavering certainty.
Neither death - Neither the fear of death, nor all the pains and tortures of the dying scene, even in the most painful trials of persecution; death in no form.
Nor life - Nor the hope of life; the love of life; the offer of life made to us by our persecutors, on condition of abjuring our Christian faith. The words evidently refer to times of persecution; and it was not uncommon for persecutors to offer life to Christians, on condition of their renouncing attachment to the Saviour, and offering sacrifice to idols. All that was demanded in the times of persecution under the Roman emperors was, that they should throw a few grains of incense on the altar of a pagan god, as expressive of homage to the idol. But even this they would not do. The hope of life on so very easy terms would not, could not alienate them from the love of Christ.
Nor angels - It seems to be apparent that "good angels"cannot be intended here. The apostle was saying that nothing would separate Christians from the love of Christ. Of course, it would be implied that the things which he specifies might be supposed to have some power or tendency to do it. But it is not conceivable that good angels, who are "sent forth to minister for them who shall be heirs of salvation"Heb 1:14, should seek to alienate the minds of Christians from the Saviour, or that their influence should have any such tendency. It seems to be clear, therefore, that he refers to the designs and temptations of evil spirits. The word "angels"is applied to evil spirits in Mat 25:41; 1Co 6:3.
Nor principalities - (
Nor powers - This word
Nor things present - Calamities and persecutions to which we are now subject.
Nor things to come - Trials to which we may be yet exposed. It evinced strong confidence to say that no possible trials should be sufficient to destroy their love for Christ.

Barnes: Rom 8:39 - -- Nor height - This has been variously understood. Some have regarded it as referring to evil spirits in the air; others, to high and lofty specu...
Nor height - This has been variously understood. Some have regarded it as referring to evil spirits in the air; others, to high and lofty speculation in doctrine; others, to heaven - to all that is in heaven. I regard it here as a synonymous with prosperity, honor, elevation in this life. The meaning is, that "no possible circumstances"in which Christians could be placed, though surrounded with wealth, honor, splendor, and though elevated to rank and function, could alienate them from the love of Christ. The tendency of these things to alienate the mind, to engross the affections, and to occupy the time, all know; but the apostle says that even these would not be sufficient to withdraw their strong love from the Lord Jesus Christ.
Nor depth - Nor the lowest circumstances of depression, poverty, contempt, and want; the very lowest rank of life.
Nor any other creature - Nor any other created thing; any other thing in the universe; anything that can occur. This expresses the most unwavering confidence that all who were Christians would certainly continue to love the Lord Jesus, and be saved.
Shall be able - Shall have power to do it. The love to Christ is stronger than any influence which they can exert on the mind.
The love of God - The love which we have to God.
Which is in Christ Jesus - Which is produced and secured by his work. Of which he is the bond, the connecting link. It was caused by his mediation; it is secured by his influence; it is in and through him, and him alone, that people love God. There is no true love of God which is not produced by the work of Christ. There is no man who truly loves the Father, who does not do it in, and by the Son.
Perhaps there is no chapter in the Bible on the whole so interesting and consoling to the Christian as this; and there certainly is not to be found any where a specimen of more elevated, animated, and lofty eloquence and argumentation. We may remark in view of it,
(1) That it is the highest honor that can be conferred on mortal man to be a Christian.
(2)\caps1 o\caps0 ur trials in this life are scarcely worth regarding in comparison with our future glory.
(3)\caps1 c\caps0 alamities should be borne without a complaint; nay, without a sigh.
(4)\caps1 t\caps0 he Christian has every possible security for his safety. The purposes of God, the work of Christ, the aid of the Holy Spirit, and the tendency of all events under the direction of his Father and Friend, conspire to secure his welfare and salvation.
(5)\caps1 w\caps0 ith what thankfulness, then, should we approach the God of mercy.
In the gospel, we have a blessed and cheering hope which nothing else can produce, and which nothing can destroy. Safe in the hands of God our Redeemer, we may commit our way to him, whether it lead through persecutions, or trials, or sickness, or a martyr’ s grave: and triumphantly we may wait until the day of our complete adoption, the entire redemption of soul and body, shall fully come.
Poole: Rom 8:35 - -- Who shall separate us? He continues his triumph: he does not say what, but who; though he instanceth in things, and not in persons, yet it is expr...
Who shall separate us? He continues his triumph: he does not say what, but who; though he instanceth in things, and not in persons, yet it is expressed personally, because that these things do commonly do us hurt in the improvement of persons, whether of Satan or wicked men, who are instrumental thereunto.
From the love of Christ understand it either actively, from our love of him; or passively, from his love of us. The latter seems to be chiefly intended;
Who shall separate us from the love of Christ or from the sense and manifestation thereof?
Shall tribulation, &c He makes an enumeration of particular evils, of seven in number; and he begins with the lesser, and rises to the greater; placing them in order, not casually, but by choice. The word tribulation signifies any thing that presseth or pincheth us.
Or distress? The word properly signifies straitness of place, and is transferred from the body to the mind, to point out the anguish or perplexity thereof.
Or persecution; the word properly signifies a driving from place to place; banishment is implied therein, if not chiefly intended: see Mat 10:23 .
Or peril; any danger or hazard of life, in any kind whatsoever: see 2Co 11:26 .
Or sword; this is put figuratively for death itself, especially violent death.

Poole: Rom 8:36 - -- He cites this testimony to prove that none of the forementioned evils, no, not death itself, can separate believers from the love of Christ: it is t...
He cites this testimony to prove that none of the forementioned evils, no, not death itself, can separate believers from the love of Christ: it is taken out of Psa 44:22 . The argument seems to be this: The saints of old have endured all manner of sufferings, and yet were not separated from the love of God; therefore such sufferings cannot separate them now.
For thy sake not for our sins’ sake, but for Christ’ s, or for righteousness’ sake, Mat 5:10 10:18,39 1Pe 3:14 .
We are killed: how could they say this? Killing takes away all complaining, and makes the parties so dealt with incapable of saying how it is with them. This expression notes the danger and desperateness of their condition. It is usual in Scripture to set forth an eminent danger under the notion of death: see 1Co 15:31 2Co 1:10 4:11 .
All the day long i.e. continually, without ceasing: see Psa 38:6,12 71:24 73:14 Pro 23:17 Rom 10:21 .
We are accounted as sheep for the slaughter i.e. we are designed for destruction. Our enemies make account they can destroy us, as men do sheep, that they have by them in the slaughter-house. They reckon they have us at command, and can cut us off when they list. Or rather thus, they make no reckoning of our destruction; they make no more of killing us, than butchers do of killing sheep: our death is very cheap in their account, Psa 44:11,12 . Here let me insert a tragical story of the Christians of Calabria, that suffered persecution, A.D. 1560. They were all shut up in one house together, as in a sheepfold: an executioner comes in, and among them takes one, and blindfolds him with a muffler about his eyes, and so leadeth him forth to a larger place, where he commandeth him to kneel down; which being done, he cutteth his throat, and so leaveth him half dead; and taking his butcher’ s knife and muffler, all of gore blood, he cometh again to the rest, and so leading them one after another, he despatcheth them, to the number of eighty-eight, no otherwise than a butcher doth his sheep. Fox’ s Acts and Monuments.

Poole: Rom 8:37 - -- Nay, in all these things i.e. in tribulation, distress, & c. as before, Rom 8:35 .
We are more than conquerors or, we overcome. We conquer when w...
Nay, in all these things i.e. in tribulation, distress, & c. as before, Rom 8:35 .
We are more than conquerors or, we overcome. We conquer when we ourselves are conquered; we conquer by those which are wont to conquer others; we beat our enemies with their own weapons. The meaning seems to be this: The devil aims, in all the sufferings of God’ s children, to draw them off from Christ, to make them murmur, despair, &c.; but in this he is defeated and disappointed, for God inspires his children with such a generous and noble spirit, that sufferings abate not their zeal and patience, but rather increase them. "We Christians laugh at your cruelty, and grow the more resolute," said one of Julian’ s nobles to him.
Through him that loved us: a short description of Christ, together with a reason of a Christian’ s success. The conquest he hath over sin, and over sufferings also, is not from himself, or his own strength, but from Christ, &c.: see Rom 7:24,25 1Co 15:57 2Co 2:14 2Ti 4:17 .

Poole: Rom 8:38 - -- For I am persuaded or, I am fully assured, not by any special revelation, but by the same spirit of faith, which is common to all believers, 2Co 4...
For I am persuaded or, I am fully assured, not by any special revelation, but by the same spirit of faith, which is common to all believers, 2Co 4:13 .
Neither death, nor life i.e. neither fear of death, nor hope of life.
Nor angels
1. The evil angels; for the good angels would not attempt the separating us from the love of Christ.
2. There are some, that think the good angels to be also here intended; and they understand it by way of supposition: q.d.
If they should endeavour such a thing, they would never effect it: and thus they make the apostle here to argue, as he doth in another place, Gal 1:8 .
Nor principalities, nor powers some would have the evil angels to be here intended, and the good angels in what went before; in Col 2:15 , they are thus termed: but others, by principalities and powers, do rather understand persecuting princes and potentates.
Nor things present, nor things to come i.e. the evils and pressures that are upon us now, or that shall be upon us hereafter. He makes no mention of the things past, for they are overcome already.

Poole: Rom 8:39 - -- Nor height, nor depth i.e. neither the height of honour and worldly advancement, nor the depth of disgrace and worldly abasement. Some take height ...
Nor height, nor depth i.e. neither the height of honour and worldly advancement, nor the depth of disgrace and worldly abasement. Some take height and depth for a comprehensive expression, which the Scripture uses, when he takes in all, and leaves nothing out.
Nor any other creature this is added to the rest, as an &c. at the end of a sentence; and to supply whatever our fancies might in this case, frame to themselves. Or the apostle here makes an end of his induction; and because it had been endless to reckon up all the creatures, he closeth in this manner: If there be any other creature.
Shall be able to separate us from the love of God, which is in Christ Jesus our Lord which he bears to us, as members of Christ, and by faith united to him: see Rom 8:35 , and the notes there.
Haydock: Rom 8:35 - -- Who then, or what shall separate us from the love of Christ? Neither devils, nor men, nor any thing in nature, unless it be by our own fault, and ...
Who then, or what shall separate us from the love of Christ? Neither devils, nor men, nor any thing in nature, unless it be by our own fault, and unless we wilfully and sinfully leave God. ---
I am sure. In the Greek, I am [7] fully persuaded, that nothing can separate us, &c. In fine, another argument to prove we ought to have a firm hope in God, is that Christ Jesus, who sits at the right hand of God, also intercedeth for us. Christ, as man, intercedeth, prayeth for us, is our advocate and chief mediator See Hebrews vii. Christ is truly said to pray for us in heaven, though it is not the custom of the Church to call upon him in this manner, "Christ pray for us;" because being God, as well as man, he has all things under his command. (Witham)

Haydock: Rom 8:38 - -- [BIBLIOGRAPHY]
Certus sum, Greek: pepeismai, persuasus sum. No one has an absolute certainty that they shall be saved.
====================
[BIBLIOGRAPHY]
Certus sum, Greek: pepeismai, persuasus sum. No one has an absolute certainty that they shall be saved.
====================

Haydock: Rom 8:39 - -- So powerful and efficacious, so certain and unchangeable is the love of God, which conducts us to the kingdom of bliss, that no creature can separate ...
So powerful and efficacious, so certain and unchangeable is the love of God, which conducts us to the kingdom of bliss, that no creature can separate us from it, either by making us cease to love him, or by frustrating our love of its effect, viz. life everlasting. (Estius)
Gill: Rom 8:35 - -- Who shall separate us from the love of Christ?.... By "the love of Christ" is not meant the saints' love to Christ, but his love to them; he is indeed...
Who shall separate us from the love of Christ?.... By "the love of Christ" is not meant the saints' love to Christ, but his love to them; he is indeed the object of their love, and so strong is their love to him, that it can never be destroyed; for though there may be an abatement in the fervour of it, it can never be lost; yet this is never called the love of Christ: besides, the apostle is speaking not of their love to Christ, but of the love of God and Christ to them, throughout the context; and his design is, to strengthen the faith of God's people, and comfort their souls, under their various afflictions: now nothing more effectually serves such purposes, than the love of Christ; and the things here instanced in are such, as are apt to inject doubts and fears, about interest in the love of Christ, and of the love of God in Christ, as it is interpreted in some following verses: moreover, the separation here interrogated is not of Christ from us, but of us from him; whereas was it our love to Christ, which is here meant, it should rather have been put, who shall separate him from us, and not us from the love of Christ? That Christ does love the elect of God, who are the persons here spoken of, is evident from his undertaking for them, espousing their persons, assuming their nature, dying in their room and stead, paying off their debts, and redeeming their persons, by going to prepare a place for them, by interceding for them, by supplying them with all grace, and using them in the most free and familiar manner; which love of his is wonderful, matchless, and inconceivable, special and peculiar, free and undeserved, exceeding affectionate, unchangeable, durable, and for ever. This is the bond of union to Christ; and the union which is made by it is exceeding near and close; it is real; perfect, and indissoluble, nothing can separate from it: not
tribulation; or "affliction", which springs from his love, and is the fruit of it; and notwithstanding that, he rests in his love; this is not taken away, but is often sensibly enjoyed, in the midst of afflictions:
or distress; whether of body or mind; straitness in the affairs and circumstances of life, or straitness of mind, in the exercise of grace, and discharge of duty; for "though we believe not, yet he abides faithful", 2Ti 2:13, to his covenant and promises:
or persecution: from the world; for this is rather an evidence that Christ has loved them chosen and called them, because the world hates them:
or famine: want of the necessaries of life, as food and drink; being exposed to great hunger and thirst, which has sometimes been the lot of the dear children of God:
or nakedness; want of proper clothing, or the use of common apparel; wandering about in sheep skins and goat skins, which has been the case of some, of whom the world was not worthy, and so no proof of separation from the love of Christ:
or peril; dangers from different quarters, by different persons and ways; such as the Apostle Paul had trial of, who was highly in the love of Christ, 1Co 11:26;
or sword; that is, death by the sword; which death James the brother of John died, Act 12:13, now, though this may separate the head from the body, and separate soul and body, yet cannot separate from the love of Christ.

Gill: Rom 8:36 - -- As it is written, for thy sake we are killed,.... This passage is a citation out of Psa 44:22; and the meaning is, that for the sake of God, and his p...
As it is written, for thy sake we are killed,.... This passage is a citation out of Psa 44:22; and the meaning is, that for the sake of God, and his pure worship, Old Testament saints were frequently put to death, or exposed to the persecutions of men, which often issued in death; as New Testament saints have been, for the sake of Christ and his Gospel, even
all the day long; that is, they were liable to death all the day long; or every day, one or other of them was put to death:
we are accounted as sheep for the slaughter; they were reckoned as fit for nothing else, and were continually exposed unto it; were used as sheep are, as if they were made for no other use and service, but to be slaughtered; hence they are called, "the flock of slaughter", Zec 11:7; and as this expresses the brutality of their persecutors, so their harmlessness, meekness, humility, and patience in sufferings, being under them like lambs or sheep. This testimony is produced, to show that suffering death has been the common lot of the saints in all ages: and is designed to animate the people of God under the Gospel dispensation, to suffer with cheerfulness; the allusion may be to the lambs and sheep daily slain for sacrifice; either to the lambs of the sacrifice slain morning and evening; or to others that were slain in any part of the day from morning to night, for other sacrifices, in the court of the tabernacle and temple.

Gill: Rom 8:37 - -- Nay, in all these things,.... The former words being inserted in a parenthesis, these are an answer to the question in Rom 8:35, "what shall separate ...
Nay, in all these things,.... The former words being inserted in a parenthesis, these are an answer to the question in Rom 8:35, "what shall separate us from the love of Christ? shall tribulation?" &c. "nay", it shall not, nor any of the other things mentioned: "in all these things"; afflictions, distresses, persecutions, famine, nakedness, sword, or any other thing of the same kind:
we are more than conquerors; not only over sin and Satan, but the world, the reproaches, afflictions, and persecutions of it; which they cheerfully and courageously undergo, insomuch that they are not only conquerors, but "more than conquerors": they have above overcome, they have exceedingly the better of it; for they not only patiently bear afflictions and persecutions, but they glory in them; their experience, faith, and joy, are often increased by them; they have sometime solicited, and even wearied their persecutors; they have got the victory with ease, over Satan and his hellish emissaries, by the blood of the Lamb, and the word of their testimony: but this is not owing to themselves, or through their own strength, but
through him that loved us; meaning either God the Father, whose love is mentioned in the following verses, or rather the Lord Jesus Christ; and so some copies express it, "through Christ that loved us": "through him", who has got the victory over all his and his people's enemies, and makes them sharers in his conquests; "through him", who is able to help them, and has strength sufficient to carry them through, and brings them off more than conquerors; who has loved them, still loves them, and whose love engages his power to stand by them and protect them against all their enemies.

Gill: Rom 8:38 - -- For I am persuaded,.... These words with the following, express the strong persuasion, and full assurance of faith the apostle had, that nothing whate...
For I am persuaded,.... These words with the following, express the strong persuasion, and full assurance of faith the apostle had, that nothing whatever could separate him and the rest of God's people, from his love towards them in Christ Jesus. This persuasion not only regards himself, but others; and is not conjectural, but certain; and which did not arise from any special and extraordinary revelation, but is founded upon the nature of the love of God itself, the security of it in Christ, and of the persons of God's elect in him; upon eternal predestination, and the unalterable purposes of God; upon the promise and oath of God; upon adoption, and the gracious witnessings, assistances, and inhabitation of the Spirit; and is greatly increased by the consideration of the death, resurrection, and intercession of Christ. The things enumerated, which are not able to separate from the love of God, are as follow:
death; death separates men from the world, their worldly habitations and substance; it separates the soul from the body, and one friend from another; and in process of time, may take off all thoughts and affections for departed friends, but it is not able to separate from the love of God; it is so far from it, that it lets the soul into the fullest enjoyment of it: and as corporeal death, so no other kind of death can do it; for if the death of the body cannot, the death of afflictions never can; and as for a moral or spiritual death, and an eternal one, these shall never befall the children of God:
nor life; this natural and temporal life, which is frail and mortal; the love of God is better than this life, and this itself is the effect of divine favour; wherefore this can never separate from the love of God, nor anything in it: the life of believers is indeed filled up with troubles and exercises, and attended with much imperfection and sin; but nothing does, or can alienate the affections of God from his children; for though he exercises them with the trials of life, and chastises them for their sins, yet his loving kindness be does not take away from them:
nor angels; by whom are meant evil angels, the devils; for as for good angels, they never attempt to separate God and his people; they rejoice at their good, minister to them, are their guardians whilst here, at death they carry their souls to heaven, and at the last day will gather all the elect together; but evil angels do endeavour it, by temptations to sin, and accusations for it; by stirring up heresies and persecutions, in order to destroy them, but cannot succeed; for the saints are upon God's heart, are in Christ's hands, and on him the rock; and the Spirit of God is in them, who is greater than he that is in the world:
nor principalities: civil magistrates; who though they may separate them from their company, and cast them out as evil; may separate them in prisons one from another; and separate soul and body, by killing the latter, which is all they can do; yet they cannot separate neither soul nor body from the love of God: the Jews often say, that if all the nations of the world were gathered together, they could not extinguish n or cause to cease o, or take away the love which is between God and his people Israel p:
nor powers; either the same with the former; or false teachers who had the power of working miracles in confirmation of their doctrines, by which they deceived many; and if it had been possible, would have deceived the elect of God, but that was impossible:
nor things present; present evils, the afflictions of the present life; God does not cease to love when he afflicts his people; yea, afflictions spring from his love, and in them he afresh manifests his love to them; they are overruled for their good, and issue in eternal glory. Present temptations also may be meant. The best of saints have been exposed unto them; Christ himself was not exempted from them; these do not, nor cannot separate from the love of God; which is manifest from the regard which God and Christ have to tempted ones, by sympathizing with them, supporting and succouring of them, rebuking the tempter, and delivering from them. Present desertions, or the hidings of God's face, which often is the case of his dear children, can have no such effect; their relation to God still continues; they have great nearness unto him, are engraven on the palms of his hands, are set as a seal on his heart, and he bears a strong affection to them; though, for wise reasons, he is pleased for a moment to hide himself from them: yea, the present body of sin and death saints carry about with them in this life, cannot separate them; sin has separated the angels from God, who rebelled against him; it drove Adam out of the garden of Eden, and will exclude the wicked from the divine presence to all eternity; and it often separates between God and his own people, with respect to communion, but never with respect to union to him, or interest in him; for he knew what they would be when he set his love upon them; his love broke through all the corruptions of nature and sins of life in their conversion; and appears to continue the same from the strong expressions of his grace to them, notwithstanding all their backslidings; could sin separate in this sense, no one would remain the object of his love. Now this does not suppose that God loves sin, nor does it give any encouragement to it; for though it cannot separate from interest in God, yet it does from the enjoyment of him. Again, present good things may be designed, the good things of this life, temporal enjoyments; these are given in love; and though they may be but few, they are in mercy, and with a blessing; and the great mercy of all is, that these are not their all, nor do they take off their value and esteem for the love of God, which is better to them than all the things of life; and though "the prosperity of fools shall destroy them", Pro 1:32, the prosperity of the saints shall never be their ruin:
nor things to come; whether good or bad, prosperous or adverse; more afflictions, fresh difficulties with the body of sin; an hour of temptation, and time of distress that is to come upon all the earth; or the evil days of old age; God will never leave, nor forsake his people, or cause his loving kindness to depart from them, in whatsoever state or condition they may come into: the Vulgate Latin version adds, "nor fortitude"; and the Ethiopic version, "nor powers"; and one copy adds it in the beginning of Rom 8:39, "nor power".

Gill: Rom 8:39 - -- Nor height, nor depth,.... Neither heaven, earth, nor hell, nor any of the inhabitants of either, or anything in either; no high or low place, to be c...
Nor height, nor depth,.... Neither heaven, earth, nor hell, nor any of the inhabitants of either, or anything in either; no high or low place, to be cast down from the one, or into the other; nor the height of honour and prosperity, or the depth of meanness and adversity; nor the height of power, or depth of policy in men or devils;
nor any other creature. This takes in the whole compass of created beings in heaven, earth, and sea; and most strongly expresses the inseparableness of the saints from the love of God, by anything or creature whatever; nothing in the whole universe
shall be able to separate us the love of God, which is in Christ Jesus our Lord: by "the love of God", is not meant the saints' love to God; for though this is sometimes called the love of God, it is from him, as the author of it, and to him, as the object of it, and may be said to be in Christ, or by him, and can never be lost; yet the apostle would not have expressed such a strong confidence and full persuasion about this, and would rather have said, had this been his meaning, that nothing shall be able to separate our love from God, or God from our love, and not us from the love of God; besides, he is speaking of that love by which we are more than conquerors, and manifestly intends the love with which God loves his people, particularly the love of God the Father: and this is "in Christ Jesus our Lord"; he has expressed it in and through Christ, in choosing and blessing them in him, and in sending him to die for them; and it still continues in him, and is in him as their Lord, head, husband, and Redeemer; and is a reason why nothing can separate them from it: which is to be understood, not of the effects of love, and the application of it, which may be suspended for a time; nor of the manifestation and sense of it, which believers may be without for a while; nor of any sort of separation from God, for saints themselves may be separated from him, with respect to intimate sensible communion and fellowship; but the sense of this passage is, that they can never be separated from the love of God, so as that that union which is made by it between God and them can ever be dissolved, or they cease to have any share or interest in his love. This the apostle was persuaded could never be.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Rom 8:35 Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necess...


NET Notes: Rom 8:37 Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

NET Notes: Rom 8:38 BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To cl...
Geneva Bible: Rom 8:35 Who shall separate us from the love of ( q ) Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
(...

Geneva Bible: Rom 8:37 ( r ) Nay, in all these things we are more than conquerors through him that loved us.
( r ) We not only overcome so great and many miseries and calam...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Rom 8:1-39
TSK Synopsis: Rom 8:1-39 - --1 They that are in Christ, are free from condemnation.5 What harm comes of the flesh;13 and what good of the Spirit.19 The glorious deliverance all th...
Maclaren -> Rom 8:37; Rom 8:38-39
Maclaren: Rom 8:37 - --More Than Conquerors
Nay, in all these things we are more than conquerors through Him that loved us.'--Romans 8:37.
IN order to understand and feel t...

Maclaren: Rom 8:38-39 - --Love's Triumph
Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39. nor height, nor depth...
MHCC -> Rom 8:32-39
MHCC: Rom 8:32-39 - --All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cro...
Matthew Henry -> Rom 8:31-39
Matthew Henry: Rom 8:31-39 - -- 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 ...
Barclay -> Rom 8:31-39
Barclay: Rom 8:31-39 - --This is one of the most lyrical passages Paul ever wrote. In Rom 8:32there is a wonderful allusion which would stand out to any Jew who knew his Old ...
Constable: Rom 6:1--8:39 - --IV. THE IMPARTATION OF GOD'S RIGHTEOUSNESS chs. 6--8
The apostle moved on from questions about why people need s...

Constable: Rom 8:1-39 - --C. The believer's relationship to God ch. 8
"Spener is reported to have said that if holy Scripture was ...

Constable: Rom 8:31-39 - --5. Our eternal security 8:31-39
The apostle developed the fact that God will not lose one whom He has foreknown in this climactic section, and he glor...
College -> Rom 8:1-39
College: Rom 8:1-39 - --B. VICTORY OVER SIN COMES THROUGH
THE HOLY SPIRIT (8:1-13)
For many people Romans 8 is the high point of the Bible, especially because of its emphas...
McGarvey: Rom 8:35 - --Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? [The though...

McGarvey: Rom 8:36 - --Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter . [Psa 44:22 . This Psalm is supposed...

McGarvey: Rom 8:37 - --Nay, in all these things we are more than conquerors through him that loved us . [But though we be in tribulation, and be slain like sheep, yet in all...

McGarvey: Rom 8:38 - --For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers ,
