Romans 8:31

Rom_8:31

What shall we then say to these things?

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

If God be for us none can be effectually against us

First, heres the supposition If God be for us. This if is not an if of doubting or ambiguity, but rather of certainty and assurance. That God is, indeed, for all true believers, cannot be denied (Psa_46:7; Psa_124:1; Psa_118:6-7). There are two manner of ways especially wherein God may be said to be for His servants: First, by way of allowance, God is so far said to be with His people, as He does own them and approve of them. And this again extends itself to three particulars more, wherein it is considerable: First, the persons of His servants, God is for them (Psa_147:10-11; Mal_3:16). Secondly, He is for them in their principles; the doctrines, and truths, and graces which are eminent in them, and whereby they are acted and moved. These God does own them in and approve them for; whatever is of Gods planting, it is of Gods owning; He will maintain His own work. Thirdly, He is for them also in their practices and actions. The ways of good men as good, and as living in the power of religion, are so far forth allowed of by God. He that in these things serveth Christ is acceptable to God and approved of men, as the apostle speaks in Rom_14:18. Secondly, God is for all true believers, not only by way of allowance, but also by way of assistance; not only to own them, but to help them, and to be useful to them for their greatest advantage. The ground hereof is laid in two particulars: First, in regard of His interest which He has in them, as they do belong unto Him; interest it does engage affection, and so consequently endeavour and assistance. Secondly, there is not only his relation, but also His covenant; persons who are confederates, they are assistant one to another. For answer hereunto we must say thus much, that God is indeed with His servants, but with these qualifications:--First, in His own time. Secondly, in His own manner. Thirdly, upon His own terms and conditions we must take in that also. And that is of faith, and repentance, and new obedience, and close walking with Him, as we may see (2Ch_15:2). It holds also as to engagement; if God be with us it concerns us to be with Him, and to carry ourselves answerably towards Him we should own Him, and all that is His; it is that which He both requires and expects from us. There are two things in the world which God is especially interested in, and whatever is done for them He counts as done to Himself, His truth, and His children; goodness itself, and those who are good. Now, therefore, when we own these, and are for them, we own Him, and shall have the reward of it bestowed upon us. The second is the inference, or that which is deduced from it, in these words, Who can be against us? Who can be against us? What a strange question is this? Who rather cannot be against? Theres none who are so likely or ready to have any against them than those who are most for God, or God for them. Let any men look after religion, and they shall be sure to have enough against them. First, who can be against us? That is, who can be rationally against us? It is not so much what any are de facto, but what they are de jure, not what they are in the thing itself, but what they ought to be, and what is fitting for them. Secondly, who can be against us? That is, who can be against us effectually. All the enmity of men, it is a limited and confined enmity, because their hearts, and hands, and affections, and endeavours, are all at Gods disposing. First, Satan, the great and grand enemy of all, he shall not prevail against us. Secondly, evil men who are subservient and instrumental to Satan, they shall not prevail neither in all their attempts and endeavours in the Church. Now there is a threefold ground whereupon this truth does proceed and may be made good to us: First, from Gods omnipotency. Secondly, from Gods immutability; therefore those whom God is for can have none to prevail against them, because those whom He is truly for He is for them for ever. Thirdly, from Gods eternity; He is one who ever continues, therefore those whom He is for, they are sure to have none against them. The third and last may be this, Who can be against us? That is, who can be safely against us? who can be against us with any convenience, or peace, or comfort, or contentment to themselves. (Thos. Horton, D.D.)

God for us

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

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

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

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

3. The believers safety. The text does not imply the absence of danger and opposition. Both Scripture and experience teach us the contrary. The meaning is that nothing shall prevail against us (2Ch_32:7-8).

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

II. Its influence. It will produce--

1. An independence, in matters of conscience and religion, of human authority. Independence of man is necessary to a thorough dependence on God (Act_4:19). Thus Luther, Here I stand, I cannot recant; I rest on the Word of God. Let God see to it.

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

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

God is for us

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

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

2. The world, too, is against us. It will never forgive the act by which we broke from it. Nor can it forget that the life of the Christian is a constant and solemn rebuke of it (Joh_15:18-19).

3. Our own heart is against us.

II. But God is for us. It was this assurance that calmed the fears and strengthened the faith of Abraham (Gen_15:1); Isaac (Gen_26:24); Elishas servant (2Ki_6:15-16); David (Psa_27:1); Jeremiah (Jer_1:17-19); and Paul (Act_18:9-10). And Christs last words were, Lo, I am with you alway; even unto the end.

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

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

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

III. It may then well be asked, who can be against us? The law cannot, for the Law-fulfiller has magnified and made it honourable. Justice cannot, for Jesus has met its demands, and His resurrection is a full discharge of all its claims; nor sin, nor Satan, nor men, nor suffering, nor death, since the condemnation of sin is removed, and Satan is vanquished, and the ungodly are restrained, and suffering works for good, and the sting of death is taken away. We will fear nothing, therefore, but the disobedience that grieves and the sin that offends God. Fearing this, we need fear nothing else (Isa_41:10). Conclusion:

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

2. Would we always have God for us? then let us aim to be for God. God deals with us His creatures by an equitable rule (Lev_26:27-28). (O. Winslow, D.D.)

God for us

I. How God is for us.

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

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

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

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

II. Who are against us?

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

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

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

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

III. Who are not against us.

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

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

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

4. The holy angels, who are our ministers.

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

Conclusion:--

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

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

With God enough

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

The apostles challenge

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

1. The all-sufficiency of God.

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

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

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

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

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

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

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

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

4. The influence it exerts.

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

The safety of the saints

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

I. Violence. Let us look at--

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

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

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

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

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

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

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

II. Legal process before the bar of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(a) They are temporary evils.

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

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

The presence of God a source of courage

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

Christian courage

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

The mightiness of God

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

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 8:31-32. What shall we then say to these things — Related in the third, fifth, and eighth chapters, or conclude upon this review? Surely we may courageously defy all our enemies, and say, If God — Who hath all power in himself, and all the events of time and eternity under his direction; be for us — Our sure, never-failing, everlasting friend, engaged for our salvation and happiness in time and in eternity: or rather, since God is for us; for “ει here, is not a conditional particle; for that would imply doubting. But it stands for επει, since, and is an affirmation.” As if he had said, Since God has manifested so much love to us as to call us by the gospel to repentance, faith in his Son, and new obedience; to incline and enable us to obey the call, and to justify, adopt, regenerate, and constitute us his children; who can be against us — What real hurt can the world, the devil, or all his instruments, do us by all our sufferings from them? We who were called when we were averse; justified when we were guilty; sanctified when unholy; shall, we have reason to hope, be in due time glorified, though now despised, oppressed, and persecuted. Can any or all our enemies, whether visible or invisible, with any success, oppose our enjoying the inheritance of the children of God, with the other blessings promised to the seed of Abraham? He that spared not his own Son — Greek, ιδιου υιου, his proper Son; so the expression properly signifies, being much more emphatical than αυτου, his, or his own: as it is likewise Joh 5:18, he said also that God was, πατερα ιδιον, his proper Father. Christ is called God’s proper Son, to distinguish him from others who are sons of God by creation, or by adoption, or by office, (in which sense magistrates are termed God’s sons,) that is, by some temporal dignity. But delivered him up — To ignominy, torture, and death; for us all — For every human creature, 2Co 5:14; 1Ti 2:6; Heb 2:9. How shall he not with him also freely give us all things — Which he sees would promote our salvation, or be subservient to our true happiness, in time or in eternity? After having given us a gift of infinite value, because it was necessary for us, and we could not otherwise be redeemed and saved, will he deny us smaller blessings, which, though inferior, are nevertheless closely connected with our redemption and salvation? After having delivered up to extreme sufferings one infinitely near and dear to him, to preserve us from everlasting and unspeakable torment, shall he, is it reasonable to suppose that he will, withhold from us any thing needful for life or godliness; especially any thing, the withholding of which would obstruct the attainment of the end for which God’s Son was so delivered up?

“To man the bleeding cross has promised all:

The bleeding cross has sworn eternal grace;

Who gave his Son, what gift shall he deny?”

“No argument was ever addressed to creatures capable of being persuaded and obliged, equal to this. For while it convinces the understanding, it raises every tender and devout feeling in the heart, and is a continual source both of hope and gratitude.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5. A Paean of Triumph over this Scheme of Human Renovation, Rom_8:31-39.

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

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

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

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

8:31 such wonderful things: Paul is referring to everything he has taught in chs 5–8 about the blessings and sense of assurance that believers receive from their relationship with God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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

[99] The frequent repetition of the same word in the beginnings of sections.—See Appendix.

[100] See Appendix. The answer to a foreseen objection of an adversary, by anticipation, or an answer to an objection actually made, by the statement of an opposite sentiment or fact.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_8:31. What shall we therefore say (infer thence) with respect to these things (Rom_8:29-30)?

εἰ ὁ Θεὸς κ.τ.λ.] Herewith begins a stream of triumphant questions and answers (on to Rom_8:37) which contains what we say.

The ὁ Θεὸς ὑπὲρ ἡμῶν briefly sums up the divine guardianship according to the tenor of Rom_8:29-30.

τίς καθʼ ἡμῶν;] a question not of challenge (Hofmann), with which the following does not accord, but of the sure, already triumphant certainty that all hostile power must be unsuccessful and harmless for us. On εἶναι κατά τινος, comp. Sir_6:12; Wis_4:6; Plut. Nic. 21; and on the contrast of ὑπὲρ and κατά, 2Co_13:8.

Rom_8:31-39. Inference from Rom_8:29-30. So, then, the Christian has to fear nothing that might be detrimental to his salvation; but on the contrary he is, with the love of God in Christ, assured of that salvation.

This whole passage is (observe the logical relation of ὅτι in Rom_8:29, and οὖν in Rom_8:31) a commentary on Rom_8:28. And what a commentary! Quid unquam Cicero dixit grandiloquentius? Erasmus on Rom_8:35. Comp. Augustine, de doctr. Chr. iv. 20. A sublime ὄγκος τῆς λέξεως (Arist. Rhet. iii. 6) pervades the whole, even as respects form.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Twentieth Passage (8:31-39). Hymn of the Assurance of Salvation.

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

Vv. 31 and 32 contain a question of an entirely general character; Rom 8:33-37 enumerate the different kinds of adversaries; Rom 8:38-39 are as it were the shout of victory on the battle-field now abandoned by the enemy.

Vv. 31, 32. “What shall we then say to these things? If God be for us, who can be against us? 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?”

The question: What shall we then say? does not introduce an objection, as in other passages; it invites the readers to take account of the position made theirs by the divine acts which have been thus far expounded, and to seek language adequate to such benefits (οὖν, then). It would be incorrect to give to the words πρὸς ταῦτα, to these things, the meaning of besides, as Bengel does; this would have required πρὸς τούτοις. Πρός here signifies in regard to: “What shall we say when we consider these things?” The apostle seeks to make himself and us thoroughly familiar with the nature of the new situation which is made ours. God has put Himself henceforth on our side...; for that reason alone all adversaries will be powerless. “Not that there are none,” says Calvin, “but with such a defender none of them is to be dreaded: Hic murus nobis est aheneus.”

Vv. 32. This absolute assurance in God, Paul derives from the great act of mercy toward us which has been accomplished. The expression ὁς γε, literally, who at least, is undoubtedly used in Greek in the sense of who assuredly. It is allowable, however, to seek the more precise sense of this restrictive form, and we think it may be expressed by the paraphrase: “Who though he had done nothing else than that.” There is a striking contrast between the expression: His own Son, and the verb spared not (so to say, did not treat delicately).

It is very clear here that the meaning of the word Son cannot be identified with that of Messiah

King. What would be meant by the expression: His own Messiah? The being in question is evidently one who is united to Him personally and who shares His nature, whom He brings, as it were, from His own bowels (ἑκ τοῦ ἰδίου). The apostle’s expressions certainly reproduce those of the angel of the Lord to Abraham, after the sacrifice of Isaac: “Because thou hast not spared thy son, thine only son” (Gen 22:12). Meyer denies this parallelism, but without sufficient reason. There was, as it were, a victory gained by God over Himself when He gave up His well-beloved to that career of pain and shame, just as there was a victory gained by Abraham over himself when with Isaac he climbed the mount of sacrifice. The inward sacrifice consummated, God gave Him up for us.

For us all, says Paul. These words might here embrace the totality of human beings. But the us ought undoubtedly to have the same meaning as that of Rom 8:31, unless, indeed, the word all, which is added here, be meant to indicate an extension to be given to the circle denoted by the preceding us. But is it not more natural to hold that this all contrasts the totality of believers with the one being whom God has given to be their Saviour? “One for all” (2Co 5:14).

As all were the object of this sacrifice, so all things were comprehended in this gift. The word τὰ πάντα, all things, with the article, denotes a definite totality. This means all the gifts of grace previously enumerated. If, with the Greco-Lats., we reject the article, it is all things, absolutely speaking; which in the application amounts to the same thing. There is a very marked shade of difference between the verb: freely give (χαρίζεσθαι), and the preceding verbs: not sparing, giving up. While the latter express something painful, the former denotes an act full of pleasure to the heart of him who does it. How, after carrying through the sacrifice, would He not do the pleasant part of a gracious giver? Thus it is that all possible gifts, however great or small they may be, whether for this life or the next, are virtually comprised in the gift of the Son, just as the gift of all Abraham’s possessions and of his person even were implicitly contained in that of Isaac. To give all things is a small matter after the best has been given. This is precisely what was expressed beforehand by the γέ, at least, at the beginning of the verse, and what is confirmed by the καί, also, added to the verb shall give. This particle indeed is connected with the verb, and not with the regimen with Him (see Philippi, in opposition to Meyer). He being once given, God will also bestow on us, in the course of our life, all other blessings.

The three questions which follow are only various applications of the question in Rom 8:31: “Who can be against us?” The first two (Rom 8:33-34) refer to attacks of a judicial nature; they contemplate enemies who contest the believer’s right to pardon and salvation. The third (Rom 8:35-37) refers to a violent attack in which the enemy has recourse to brute force, to break the bond between Christ and the believer. The whole passage vividly recalls the words of Isa 50:7-9 : “I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? Let us stand together: who is mine adversary? Let him come near to me! Behold, the Lord God will help me; who is he that shall condemn me?”

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_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 Gods 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 apostles 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 apostles 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.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Ninethly, we have no cause to fear that the Lord will not give us whatsoever is profitable for us, seeing that he hath not spared his own Son to save us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

I. We have supplies ready in all our wants (Rom 8:32): He that spared, etc. Who can be against us, to strip us, to deprive us of our comforts? Who can cut off our streams, while we have a fountain to go to? 1. Observe what God has done for us, on which our hopes are built: He spared not his own Son. When he was to undertake our salvation, the Father was willing to part with him, did not think him too precious a gift to bestow for the salvation of poor souls; now we may know that he loves us, in that he hath not withheld his Son, his own Son, his only Son, from us, as he said of Abraham, Gen 22:12. If nothing less will save man, rather than man shall perish let him go, though it were out of his bosom. Thus did he deliver him up for us all, that is, for all the elect; for us all, not only for our good, but in our stead, as a sacrifice of atonement to be a propitiation for sin. When he had undertaken it, he did not spare him. Though he was his own Son, yet, being made sin for us, it pleased the Lord to bruise him. Ouk epheisato - he did not abate him a farthing of that great debt, but charged it home. Awake, O sword. He did not spare his own Son that served him, that he might spare us, though we have done him so much disservice. 2. What we may therefore expect he will do: He will with him freely give us all things. (1.) It is implied that he will give us Christ, for other things are bestowed with him: not only with him given for us, but with him given to us. He that put himself to so much charge to make the purchase for us surely will not hesitate at making the application to us. (2.) He will with him freely give us all things, all things that he sees to be needful and necessary for us, all good things, and more we should not desire, Psa 34:10. And Infinite Wisdom shall be the judge whether it be good for us and needful for us or no. Freely give - freely, without reluctancy; he is ready to give, meets us with his favours; - and freely, without recompence, without money, and without price. How shall he not? Can it be imagined that he should do the greater and not do the less? that he should give so great a gift for us when we were enemies, and should deny us any good thing, now that through him we are friends and children? Thus may we by faith argue against our fears of want. he that hath prepared a crown and kingdom for us will be sure to give us enough to bear our charges in the way to it. He that hath designed us for the inheritance of sons when we come to age will not let us want necessaries in the mean time.

II. We have an answer ready to all accusations and a security against all condemnations (Rom 8:33, Rom 8:34): Who shall lay any thing? Doth the law accuse them? Do their own consciences accuse them? Is the devil, the accuser of the brethren, accusing them before our God day and night? This is enough to answer all those accusations, It is God that justifieth. Men may justify themselves, as the Pharisees did, and yet the accusations may be in full force against them; but, if God justifies, this answers all. He is the judge, the king, the party offended, and his judgment is according to truth, and sooner or later all the world will be brought to be of his mind; so that we may challenge all our accusers to come and put in their charge. This overthrows them all; it is God, the righteous faithful God, that justifieth. Who is he that condemneth? Though they cannot make good the charge yet they will be ready to condemn; but we have a plea ready to move in arrest of judgment, a plea which cannot be overruled. It is Christ that died, etc. It is by virtue of our interest in Christ, our relation to him, and our union with him, that we are thus secured. 1. His death: It is Christ that died. By the merit of his death he paid our debt; and the surety's payment is a good plea to an action of debt. It is Christ, an able all-sufficient Saviour. 2. His resurrection: Yea, rather, that has risen again. This is a much greater encouragement, for it is a convincing evidence that divine justice was satisfied by the merit of his death. His resurrection was his acquittance, it was a legal discharge. Therefore the apostle mentions it with a yea, rather. If he had died, and not risen again, we had been where we were. 3. His sitting at the right hand of God: He is even at the right hand of God - a further evidence that he has done his work, and a mighty encouragement to us in reference to all accusations, that we have a friend, such a friend, in court. At the right hand of God, which denotes that he is ready there - always at hand; and that he is ruling there - all power is given to him. Our friend is himself the judge. 4. The intercession which he makes there. He is there, not unconcerned about us, not forgetful of us, but making intercession. He is agent for us there, an advocate for us, to answer all accusations, to put in our plea, and to prosecute it with effect, to appear for us and to present our petitions. And is not this abundant matter for comfort? What shall we say to these things? Is this the manner of men, O Lord God? What room is left for doubting and disquietment? Why art thou cast down, O my soul? Some understand the accusation and condemnation here spoken of of that which the suffering saints met with from men. The primitive Christians had many black crimes laid to their charge - heresy, sedition, rebellion, and what not? For these the ruling powers condemned them: "But no matter for that" (says the apostle); "while we stand right at God's bar it is of no great moment how we stand at men's. To all the hard censures, the malicious calumnies, and the unjust and unrighteous sentences of men, we may with comfort oppose our justification before God through Christ Jesus as that which doth abundantly countervail," Co1 4:3, Co1 4:4.

III. We have good assurance of our preservation and continuance in this blessed state, Rom 8:35, to the end. The fears of the saints lest they should lose their hold of Christ are often very discouraging and disquieting, and create them a great deal of disturbance; but here is that which may silence their fears, and still such storms, that nothing can separate them. We have here from the apostle,

1. A daring challenge to all the enemies of the saints to separate them, if they could, from the love of Christ. Who shall? None shall, Rom 8:35-37. God having manifested his love in giving his own Son for us, and not hesitating at that, can we imagine that any thing else should divert or dissolve that love? Observe here,

(1.) The present calamities of Christ's beloved ones supposed - that they meet with tribulation on all hands, are in distress, know not which way to look for any succour and relief in this world, are followed with persecution from an angry malicious world that always hated those whom Christ loved, pinched with famine, and starved with nakedness, when stripped of all creature-comforts, exposed to the greatest perils, the sword of the magistrate drawn against them, ready to be sheathed in their bowels, bathed in their blood. Can a case be supposed more black and dismal? It is illustrated (Rom 8:36) by a passage quoted from Psa 44:22, For thy sake we are killed all the day long, which intimates that we are not to think strange, no not concerning the fiery bloody trial. We see the Old Testament saints had the same lot; so persecuted they the prophets that were before us. Killed all the day long, that is, continually exposed to and expecting the fatal stroke. There is still every day, and all the day long, one or other of the people of God bleeding and dying under the rage of persecuting enemies. Accounted as sheep for the slaughter; they make no more of killing a Christian than of butchering a sheep. Sheep are killed, not because they are hurtful while they live, but because they are useful when they are dead. They kill the Christians to please themselves, to be food to their malice. They eat up my people as they eat bread, Psa 14:4.

(2.) The inability of all these things to separate us from the love of Christ. Shall they, can they, do it? No, by no means. All this will not cut the bond of love and friendship that is between Christ and true believers. [1.] Christ doth not, will not, love us the less for all this. All these troubles are very consistent with the strong and constant love of the Lord Jesus. They are neither a cause nor an evidence of the abatement of his love. When Paul was whipped, and beaten, and imprisoned, and stoned, did Christ love him ever the less? Were his favours intermitted? his smiles any whit suspended? his visits more shy? By no means, but the contrary. These things separate us from the love of other friends. When Paul was brought before Nero all men forsook him, but then the Lord stood by him, Ti2 4:16, Ti2 4:17. Whatever persecuting enemies may rob us of, they cannot rob us of the love of Christ, they cannot intercept his love-tokens, they cannot interrupt nor exclude his visits: and therefore, let them do their worst, they cannot make a true believer miserable. [2.] We do not, will not, love him the less for this; and that for this reason, because we do not think that he loves us the less. Charity thinks no evil, entertains no misgiving thoughts, makes no hard conclusions, no unkind constructions, takes all in good part that comes from love. A true Christian loves Christ never the less though he suffer for him, thinks never the worse of Christ through he lose all for him.

(3.) The triumph of believers in this (Rom 8:37): Nay, in all these things we are more than conquerors.

[1.] We are conquerors: though killed all the day long, yet conquerors. A strange way of conquering, but it was Christ's way; thus he triumphed over principalities and powers in his cross. It is a surer and a nobler way of conquest by faith and patience than by fire and sword. The enemies have sometimes confessed themselves baffled and overcome by the invincible courage and constancy of the martyrs, who thus overcame the most victorious princes by not loving their lives to the death, Rev 12:11.

[2.] We are more than conquerors. In our patiently bearing these trials we are not only conquerors, but more than conquerors, that is, triumphers. Those are more than conquerors that conquer, First, With little loss. Many conquests are dearly bought; but what do the suffering saints lose? Why, they lose that which the gold loses in the furnace, nothing but the dross. It is no great loss to lose things which are not - a body that is of the earth, earthy. Secondly, With great gain. The spoils are exceedingly rich; glory, honour, and peace, a crown of righteousness that fades not away. In this the suffering saints have triumphed; not only have not been separated from the love of Christ, but have been taken into the most sensible endearments and embraces of it. As afflictions abound, consolations much more abound, Co2 1:5. There is one more than a conqueror, when pressed above measure. He that embraced the stake, and said, "Welcome the cross of Christ, welcome everlasting life," - he that dated his letter from the delectable orchard of the Leonine prison, - he that said, "In these flames I feel no more pain than if I were upon a bed of down," - she who, a little before her martyrdom, being asked how she did, said, "Well and merry, and going to heaven," - those that have gone smiling to the stake, and stood singing in the flames - these were more than conquerors.

[3.] It is only through Christ that loved us, the merit of his death taking the sting out of all these troubles, the Spirit of his grace strengthening us, and enabling us to bear them with holy courage and constancy, and coming in with special comforts and supports. Thus we are conquerors, not in our own strength, but in the grace that is in Christ Jesus. We are conquerors by virtue of our interest in Christ's victory. He hath overcome the world for us (Joh 16:33), both the good things and the evil things of it; so that we have nothing to do but to pursue the victory, and to divide the spoil, and so are more than conquerors.

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

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

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

What shall we then say to these things?--"We can no farther go, think, wish" [BENGEL]. This whole passage, to Rom 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,

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(31-39) Now follows the sublime and triumphant conclusion from the foregoing—expressed with passionate energy and with the most intense consciousness of the reality of a Christian belief in penetrating and sustaining the mind in all outward trials, however severe.

Erasmus remarks on this, that “Cicero never said anything grander.” It is needless to add that, setting aside other considerations, Cicero was not for a moment comparable in spiritual intensity, and therefore in true eloquence, to St. Paul.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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

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

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

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

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

What shall we then say to these things? That is, though we live amidst temptations and afflictions in this life, we need not fear as long as we are faithful in the service of God, under his protection. --- If God be for us, who is against us, or who shall hinder us from being saved. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 31-34. What shall we then say to these things? (pro tauta , meaning "with respect to," not "against"). If God be for us, who can be against us? (tiv , not ti , in opposition to o Yeov : who what adverse power can there possibly be, stronger than God?). He that spared not his own Son, but delivered him up for us all, (evidently not for the elect only, but for all mankind; cf. on Rom_5:18) how shall he not with him also freely give us (i.e. grant us of his free grace) all things? (panta , corresponding to upentwn). Who shall lay anything to the charge of God"s elect! (Not, of course, meaning that the elect, in virtue of God"s choice of them, cannot, though sinful, be charged with sin; but that no possible adversary again tiv can be conceived as arraigning those whom God himself accepts as justified. Observe that the word here is eklektwn , not klhtwn as in ver. 28. Cf. Mat_20:16 Mat_22:14; Polloi gar eisi klhtoi, oligoi de eklektoi . Many may be called to a state of salvation, but not all of them chosen finally, as fulfilling the purpose of their calling) It is God that justifieth. 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. A different punctuation of these two verses is preferred by some, and seems more natural and more forcible; thus: Who shall charge God"s elect? God who justifieth? Who is he that condemneth? Christ who died? etc. A similar answering a question by asking another is found below in ver. 35.

The further thought is thus implied that, if neither God charges, nor Christ, the Judge, condemns, who can do either? The apostle next goes on to say that, there being none to charge and condemn us at last, so also there is none that can remove us from our state of acceptance now. For who or what can possibly prove stronger than Christ"s love, which has called us to it? The enumeration that follows of things that might possibly be supposed to remove us shows again that it is not our own sins, but external circumstances of trial, that are being viewed all along as powerless to hinder our salvation.

Vers. 31-34. If God be thus for us, who can be against us? He who has already given up his own Son for us all will surely grant us all. And, if God has chosen us, who shall arraign us? God himself, who already justifies us? No. Christ, who died, rose again, ascended to the right hand of God, and now intercedes for us? No. And against them what other power can possibly prevail?

The Gift which implies all gifts.

One very desirable habit of Christian experience is the habit of connecting all spiritual privileges and all providential favours with the supreme Gift which God has conferred upon us in the bestowal of his own Son. It is this habit which the apostle encourages by the appeal of the text.

I THE ONE GIFT GOD ONCE GAVE.

1. The Person given was his own Son the Only Begotten, the Well-beloved.

2. The sacrifice on the part of the Giver involved in the Gift. The use of the word "spared" implies "withheld" not, which suggests that the Divine heart felt the sacrifice and surrender, yet that its pity devised it and consented to it as the greatest revelation of the nature of Deity.

3. The Gift was more than a gift; it was a delivering up, i.e. to earth, to the society of sinners, with the knowledge that he who was thus surrendered would meet with misunderstanding and misrepresentation, would be maligned and insulted, rejected and persecuted, cruelly abused, and unjustly slain.

4. The Gift was intended for all; not for a select few, but for Jews and Gentiles alike, for sinners of every grade, of every nation.

II THE MANY GIFTS GOD IS ALWAYS GIVING.

1. Every possession and privilege is, in fact, the gift of God; all "come down from above." However we may forget that we are needy and dependent recipients, the truth is that we have nothing which we have not received.

2. Spiritual gifts are chiefly intended, such as are so fully enumerated and characterized in this chapter; spiritual life in all its stages, from deliverance from condemnation, on to eternal, inseparable fellowship with Christ.

3. Yet, without question, temporal gifts are included. Of these we sometimes say they come through natural law; and this is so. Yet we, in so speaking of them, only describe the process, whilst the origin is in God alone.

4. These gifts are bountifully and generously bestowed. God bestows munificently as a King, tenderly as a Father; and we receive without any possibility of rendering repayment or recompense.

III THE INCLUSION OF THE MANY GIFTS IN THE ONE.

1. A doctrinal explanation of the inclusion here affirmed. The greater includes the less; and, as Christ is the unspeakable Gift, his bestowal involves all other evidences of Divine generosity. The power which can give one, can give all; the disposition which could plan the one, can bestow all; and the mediation and advocacy of Christ are such that they are to be regarded as the channels by which the bounty of the Eternal flows copiously into human hearts and lives.

2. A practical explanation. Dwell upon the wonderful, significant, and precious phrase here employed by the apostle, "with him!" "With him" God gives his people pardon for their sins, a perfect model of goodness, a higher conception of human virtue, a powerful motive of obedience, a holy bond of brotherhood, a bright hope of everlasting life. As a matter of practical experience, this is so in the history alike of individual Christians and of the world.

Vers. 31-39. The uncertainties and certainties of a new year: a new year"s sermon.

St. Paul was no narrow dogmatist. He was a man of profound sympathy and charity even for those from whom he differed. Yet there are some strong assertions in his writings. Nowadays it is almost considered a virtue to be in doubt, and a rash presumption to be sure of anything. In the revolt from superstition, men have gone into an unbelief that almost amounts to a superstition in itself. There was no superstition about St. Paul. He was a man of thoughtful mind, of wise judgment. But he did not think it either presumption or dogmatism to be firmly persuaded and convinced of certain things. It is no dogmatism to assert that the sun is shining, when its warm bright rays are flashing down upon us and around us. It is no dogmatism to assert the existence of frost, when the earth grows hard beneath its grasp, and we feel its icy breath upon our faces and in our throats. With all the uncertainties and unrealities of life, there is such a thing as certainty and truth. To St. Paul the love of Christ was such a certainty. He had felt it, not as the frost, but as the warm sunshine in his heart. He had yielded himself to its influence, till it became to him what the steam is to the steam-engine, till he could say, "The love of Christ constraineth me;" or again, "I live; yet not I, but Christ liveth in me." There are few finer or more complete pictures of that love and its power than this eighth chapter of Romans presents to us. Here St. Paul shows us the Christian, under the influence of that love, gaining the victory over sin and temptation, glorying in tribulation, receiving the Spirit of adoption, standing fearlessly before the judgment-seat in the irresistible conviction that he is a child of God, shielded and strengthened by the love of Christ; and, as he gazes from point to point, from time to eternity, and sees the Christian secure and safe at every point, his conviction, his rapture, increase in intensity till they carry him away in that grand outburst, "Who shall separate us from the love of Christ?... For I am persuaded, 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 creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Here are the uncertainties and the certainties of life contrasted.

I THE UNCERTAINTIES OF A NEW YEAR.

1. The new year may be a time of prosperity. If it is God"s will to give us worldly prosperity and wealth, let us pray for grace and wisdom to use them aright. Prosperity has its dangers. It comes in as a separating barrier between the soul and God. Our Saviour, in one of his parables, speaks of the deceitfulness of riches, and tells us that, along with the cares of this world, it is like thorns that choke the good seed of Divine truth, so that it becomes unfruitful. Let not riches "separate us from the love of Christ.

2. The new year may be a time of trial. St. Paul felt convinced that no trials could separate him from that wondrous love. "Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?... Nay, in all these things we are more than conquerors through him that loved us" (vers. 35, 37). No trial, or the prospect of it, brings dismay or terror to the apostle"s heart. "Come one, come all! this rock shall fly From its firm base as soon as I Conquerors! Yes, and more than conquerors of our trials! We do more than vanquish them. We turn them, or rather the love of Christ turns them for us, into our friends. So Paul found it in his experience. So did many a child of God. Martin Luther was sent to prison in the Wartburg, apparently a heavy blow to himself and his friends, and the cause of the Reformation. But the love of Christ was stronger than the castle walls. They could not keep Christ out. Luther was more than conqueror. He not only endured his imprisonment, but while he was a prisoner he translated the Scriptures into that great German version of his, and wrote besides some of his great commentaries. The walls of Bedford Jail could not separate John Bunyan from the love of Christ, and during his imprisonment for conscience" sake he wrote that matchless allegory, "The Pilgrim"s Progress." Samuel Rutherford, a prisoner in Aberdeen Castle, wrote his beautiful "Letters," of which Richard Baxter said that, after the Bible, such a book the world never saw. All of these were more than conquerors through him that loved them. Whatever trials we may meet with, there is the great certainty of the love of Christ. "Who shall separate us from the love of Christ? If God be for us, who can be against us?" (ver. 31). We may lose our earthly friends, but Jesus remains the Friend that sticketh closer than a brother.

3. The new year may be to some of us a year of death. Philip Henry, father of Matthew Henry the commentator, used frequently to pray this prayer, "Fit us to leave or to be left." Whatever uncertainty we may feel about the earthly lot that is in store for us, whether our days may be many or few, let us make sure that we are clinging to the cross of Jesus, and then we have a safety and a security which no trials can ever shake.

II THE CERTAINTIES OF A NEW YEAR. While there is much that is uncertain about each new year, there is much also that we may with confidence expect.

1. The new year will be a time of opportunities. This is as certain as that the sun will shine, and the seasons come, and the ocean ebb and flow. Every day will bring to each of us its opportunities. Opportunities save souls. John Williams, a careless young man, was persuaded by a friend to go one sabbath evening to a place of worship, and there he heard a sermon on the words, "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" That opportunity, availed of, saved his soul and led him to decide for Christ, and he became the famous missionary and martyr of Erromanga. Had he refused that invitation, rejected that opportunity, a similar opportunity might never have returned. Opportunities test character. Some one has said that "opportunities are importunities." Every opportunity appeals to us. It appeals to us to avail ourselves of it, to show what side we are on, to make our choice for time and eternity. Abraham had his opportunity when the call came to him to leave his father"s house, and he used it well. It showed him to be a man of faith, a man who would do God"s bidding at any cost. Joseph, Joshua, Daniel each of these had his opportunity, and well he used it. Herod had his opportunity, and seemed to be impressed by the preaching of John the Baptist, for "he did many things, and heard him gladly;" but when the critical and testing opportunity came of making his choice, of choosing good rather than evil, he lost it. So it was with Felix and Agrippa. But let our life be dominated by the constraining influence of the love of Christ, and then the opportunities which the passing hours are sure to bring will only show more and more clearly that we are on the Lord"s side.

2. The new year will be a time of duties. It is well to begin the year with a high sense of our obligations and responsibilities. Duties are a certainty which every day brings with it. There are the duties of daffy prayer and daily thanksgiving to God; the duties of parents to their children, of employers to their servants, of all Christians to those who are around them. Here, again, let every duty be discharged in the spirit of love to Christ, and there will be no uncertainty about our faithfulness. "Who shall separate us from the love of Christ? C.H.I

Vers. 31, 32. Supplying all our need.

The argument of vers. 28-30, and, indeed, of the entire chapter, is now summed up in a triumphant hymn the victorious battle-cry with which the conqueror surveys the vacated field (Godet). Vers. 31 and 32 refer to God"s call according to purpose; vers. 33 and 34 to the solemn justification of believers by God; and vers. 35-39 to their final glorifying as involved in the justification. Here the reference is to God"s great purpose in Christ, and the apostle challenges an answer to his question, "If God is for us, who is against us?" Nay, God"s purpose is irrefragable. And what a pledge has he given of his intent to carry out that purpose to the uttermost! "He spared not his own Son." Surely, therefore, in him all things are ours. Let us consider, then, what are the "all things" that we need, and what is our assurance that God will give them.

I OUR NEED. Ours is a triple need of guidance, grace, and glory.

1. Guidance. A venture has been made upon a new career. Is it a venture? and may we possibly find ourselves in endless mazes lost? Or are we not sure, rather, of the leading of an unseen hand? "Thou shalt guide me with thy counsel.

(1) Belief. As an essential requisite of advancement in salvation, God will give knowledge of his truth. How immense is the potency of ideas! A false idea will sway a world to its destruction; a true idea will impel men with mighty progress in the way of life. So is it in the way of the Christian life: zeal may hasten men to all vigorous endeavour, but zeal without knowledge may make their endeavours futile, or even ruinous. A prejudice, an error, may dwarf, or even vitiate, our Christian character and work; a true belief, a real knowledge, will be our strength and conquest. But how liable we are to prejudice and error! How insufficient is our intellect for grasping truth! We may so easily follow false lights. No; "Thou shall guide me." The God who calls will lead, and he will lead our thought, our knowledge, our belief, if we rightly seek his help. Use of all available means presupposed self-training, experience, God"s Word. A right spirit also humble, teachable, true. Then not far astray.

(2) Growth. The truth is as food, and our appropriation of it must be followed by true growth of Christian character. But the growth needs to be watched and tended; the application of the truth to our own hearts needs care. Illustrate food and bodily health; but how much more the spiritual! God gives wisdom to use knowledge, and above all he himself guides the upward growth.

(3) Life. As with the character, the hidden man of the heart, so with the life, the outer man. Principles may be formed; but the application of principles in practice yet remains. And how multifarious the applications! how complex! how sometimes conflicting! We need to seek all help that right knowledge affords, a well-informed conscience. But also we need the intuitive perception, the pure intent, which itself is often the surest guide; the right spiritual instinct. In either way the life shall have guidance of the God that leads us.

2. Grace. If we need direction, do we not also need active help? for we are not only fallible, but frail.

(1) The grace of life shall be given. All the power of love which constitutes our spiritual life shall be supplied by him. His Spirit is within us; we are led by himself to himself.

(2) The grace of conquest also. All power, as well negatively towards evil as positively towards good. Whatever oppositions there may be to our spiritual well-being, we shall conquer through his love.

(a) Actively: as pressing our way through temptation;

(b) passively: we learn to suffer and be strong.

3. Glory. While guidance and grace are given to conduct us to the glory, the glory itself is sure.

(1) Perfect purity: all possibility of sin then done away; all fulness of good.

(2) Perfect manhood: our outward and inward nature harmonized.

(3) A perfect world: our habitation and our nature then at one.

II OUR PLEDGE. But how know we that these things shall be given? The pledge is twofold: God"s purpose is for us;" God"s gift spared not his own Son.

1. God initiates salvation. Not begged of him by us; not procured by a third. "Of his own will." If he begins to work, he will finish.

2. God gives the supreme Gift. The very life: his Son; himself. Hence all subordinate gifts will be given. "Is not the life more than meat?

3. God loves with such a love. Beyond our thought. But more than all which the analogue suggests: "his own Son.

"How then shall he not," etc.? Argue the matter to yourselves. He gave his Son for me! And then"All, all he hath for mine I claim; I dare believe in Jesu"s Name! T.F.L.

A consolatory argument.

This is one of the most wonderful chapters in all Scripture, for the height to which it soars and the breadth of its conceptions. It is rich in doctrine, in promise, and in consolation. Having climbed, as it were, the mount of God, the apostle reaches the summit, stands bathed in the very light of God.

I A GLORIOUS AND SOLEMN TRUTH COMMEMORATED. "God spared not his own Son." God has known what it is to be bereaved by the departure and death of his best-beloved. No need now to dwell upon those sufferings of Christ at the crucifixion the baptism of horror, darkness, and blood in which the Sun of Righteousness set for two days. The God who in his tender mercy steps in and spares offenders taken in arms against him, then seemed deaf to the cries of his only begotten Son. He must drink the bitter cup to its dregs. Hagar in the wilderness turned away that she might not see her child die. She prayed, and Ishmael lived. Yet God beheld his Son prostrate in the garden, and yet yielded him up for us all. What can give such views of the enormity of sin as the sacrifice of Christ! When hard iron laws tempt us to disbelieve the compassion of our Maker, we are reassured by the spectacle of the suffering Christ. There is no lack of wisdom, power, or love, however stern the necessity which compels our anguish. "A man spareth his own son that serveth him" all needless toil, but the grandest service may entail the severest labour. "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the Author of eternal salvation.

II THE ARGUMENT WHICH THIS TRUTH IS USED TO ENFORCE. If God bestows such a gift, what will he withhold?

1. When we were enemies he surrendered his Son on our behalf; how much will he not do for us now we are friends? The mediation of Christ hath restored us to a covenant position.

2. Jesus Christ is the sum of all good gifts, inestimable, unspeakable. Nothing more precious in the eyes of God than his dear Son! It is absurd to suppose that he will refuse us a lesser gift. All good is embodied in Christ; other blessings are fruits of his tree of life. He is the Sun; other brightness is but beams from that Sun.

3. The gift of Christ was for the express purpose of opening a door through which all other good things might pass to us. He is the great Charter of Christian privilege, the Preacher of peace, the Ambassador of reconciliation, the Channel of Divine grace. "All things are yours.

4. As we did nothing to deserve the gift of Christ, so the lesser blessings to enrich our lives are bestowed not according to our deserts, but according to God"s free bounty. He gives abundantly "without money and without price.

5. The one condition is to receive Christ. These gifts are to be had "with Christ," or not at all. What is to be said for him who can treat lightly this stupendous boon? If God spared not his own Son, what must the impenitent expect who refuse to obey the will of God, and harden themselves in unbelief? Turn to him in prayer, and employ the persuasive petition, "for Christ"s sake. S.R.A.

Vers. 31-39. Faith rising into assurance.

We have appreciated the paradise of pardon, of acceptance, of sanctification, into which, in spite of this life"s sufferings, believers in Jesus come. And now we are to study that hymn of courageous assurance, into which the apostle rises at the close of the chapter. Nowhere does St. Paul rise into nobler eloquence than here.

I THE BELIEVER"S SOLILOQUY. (Vers. 31, 32) In this soliloquy the apostle reviews the whole previous argument. Ch. 1-5 is God for us justification by faith; ch. 6-8, is God in us sanctification through the Spirit of Christ. What can be said to these things? If God be for us, then we ask naturally and logically:

1. Who can be against us? With God as our Ally, we may safely face the world in arms. Assurance is thus traced to its Divine Source. It is not boastfulness, but humble dependence upon the almighty strength of God. The One is more than a match for all his and our foes.

2. In sparing not his own Son, he has given us the greatest pledge of his good will. In delivering up his Son to the death for us all, God was giving to man his very greatest Gift. It implies that the lesser gifts of the Spirit and of providence shall not be wanting. "He who his Son, most dear and loved, Gave up for us to die, Shall he not all things freely give That goodness can supply?

It was a similar argument through which Abraham passed, tie journeyed to Mount Moriah to offer Isaac as a burnt offering. He found there that God had provided a substitute in the ram caught in the thicket, and that, therefore, Isaac could go free. He accordingly called the place "Jehovahjireh the Lord will look after everything, and I shall not want any really good thing from his hands. (Ge 22) Christ crucified is thus the foundation of the believer"s assurance.

II THE BELIEVER"S CHALLENGE. (Vers. 33-36) And here we have a challenge:

1. To all who may dispute his right to salvation. (Vers. 33, 34) For:

(1) Justification is from God. And he has taken every possible charge into account.

(2) The ground of the justification is the death of Jesus Christ.

(3) The guarantee of it is the resurrection, reign, and intercession of Jesus. With a risen Saviour on the throne, making intercession for us, who will dare to dispute, and who will succeed in preventing, our pardon and acceptance? It is thus that the apostle works the great facts of our Saviour"s history into the experience of the believer.

2. We have a challenge to all adverse circumstances. (Vers. 35-37) The believer can defy his environment, as it is now called, as well as his enemies. Tribulation, distress, persecution, famine, nakedness, peril, sword, one and all shall be found to be powerless in separating him from the love of Christ. Jesus, with his loving and almighty arm, can hold his people safe in every trial and difficulty. What have these adverse circumstances been but opportunities for the exercise of preserving power? They are golden opportunities which Christ embraces for exhibiting his power to save. And so here we have the true Christian evidence, that Jesus can preserve his people in spite of all apparently adverse things.

III THE BELIEVER"S SUPREME PERSUASION. (Vers. 38, 39) In these verses the apostle exhausts the category and declares his persuasion that not one of the things or persons embraced shall be able to separate the believer from the Divine love. Let us glance at them in order.

1. Death shall be no separating power. So far from this, the believer is enabled to rejoice in the fact that to die shall be gain; absent from the body, present with the Lord. The king of terrors will only usher the emancipated spirit into the near presence of his Lord.

2. Life shall prove no separating power. Even when it is flowing full and free, with all its garish and distracting shows, it will not be allowed to separate us from the love of Christ. Of the two dangers to our union with Christ, life is greater than death, but not so great as to defeat the loving power of Jesus.

3. Angels, principalities, powers, shall prove no separating power. This must refer to the evil angels, to Satan and his hosts; for the good angels are our helpers. (Heb_1:14) A risen Saviour is more than sufficient to meet and overthrow them all.

4. Things present, appealing to sense, shall also be unable to separate us from Christ"s love. They are subtle and powerful foes, yet Christ can vanquish them. He can conquer the inclination to be over-occupied with such things.

5. Things to come, appealing to fear, shall be unable to separate us from Christ. No possible combination of circumstances can perplex him. He is more than a match for all.

6. Height, depth, or any other creature, shall likewise be unable to separate us from the Lord"s love. Neither space nor time, things physical or things metaphysical, shall be able to endanger our union with Christ. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What shall we say then to these things - Related in the third, fifth, and eighth chapters? As if he had said, We cannot go, think, or wish anything farther. If God be for us - Here follow four periods, one general and three particular. Each begins with glorying in the grace of God, which is followed by a question suitable to it, challenging all opponents to all which, "I am persuaded," &c., is a general answer. The general period is, If God be for us, who can be against us? The first particular period, relating to the past time, is, He that spared not his own Son, how shall he not freely give us all things? The second, relating to the present, is, It is God that justifieth. Who is he that condemneth? The third, relating to the future, is, It is Christ that died - Who shall separate us from the love of Christ?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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

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

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

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

v. 34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

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

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

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

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

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

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

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

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

Summary

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

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

What shall we say to these things? that is, to the forenamed truths and doctrines, to the forementioned privileges and benefits, what comfort doth arise from them? How shall we live up answerable unto them? Neither the tongues of men or angels is sufficient to declare the comprehensive fulness of the foregoing favour of vocation and justification here, and glorification in heaven.

Such love and goodness are beyond expression; it is as much as if the apostle had just said, "What boundless love did our God move?

No tongue can it express: No angel can this mystery scan, nor tell our happiness."

What shall we say to these things? It follows, If God be for us, who can be against us? That is, seeing God is for us, who can, safely and successfully, be against us?

Learn hence, 1. That at all times, but especially in the time of affliction and distress, danger and difficulty, God ever has been, and will be, on his people’s side.

2. That those whom God is for, and on whose side he is of, need not fear, either how many or how mighty they be that are against them. God is for his people; that is, he approves and owns them, he assists and helps them, he will succeed and bless them, reward and crown them.

Who then can be against them rationally, against them successfully, against them safely? How dangerous is it to be against those whom God is for? If God be for us, who can be against us? And if God be against us, who can be for us?

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

31-34. In these verses Paul powerfully reasons the case, recognizing the fact that Christ redeemed His people by His own blood, and none has a right to gainsay.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

31–39. What shall we say to these things? The rest of the chapter is a hymn of triumph over this assurance of salvation. If God be for us. What has been shown shows that he is for all who love God. If he is on our side, we must prevail.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

What then shall we say about these things? If God is for us, who is against us?

Paul uses questions to emphasize the main point of what he said previously. AT: "This is what we should know from all of this: since God is helping us, no one can defeat us" (See: Rhetorical Question)

He who did not spare his own Son

God the Father sent the Son of God, Jesus Christ, to the cross as the holy, infinite sacrifice necessary to satisfy God's infinite, holy nature against the sin of humanity. Here "Son" is an important title for Jesus, the Son of God. (See: Translating Son and Father)

but delivered him up

"but put him under the control of his enemies"

how will he not also with him freely give us all things?

Paul is using a question for emphasis. AT: "he will certainly and freely give us all things!" (See: Rhetorical Question)

freely give us all things

"kindly give us all things"

translationWords

God

Son of God

deliver

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

31–39. The confidence inspired by this evidence of the love of Christ and GOD. The love which is the ground of the whole relation of GOD to man is shown in its intensity (31), and its power as revealed in Christ (34, 35 a): then the consequences are drawn (35 b–39).

31. εἰ ὁ θεὸς κ.τ.λ., as is shown by the above enumeration.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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

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

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.