Romans 8:36

Rom 8:36. Καθὼς, as) He gives the reason, why he enumerates in the preceding verse so many trials.—ὅτι—σφαγῆς) So the LXX., Psa 44:23. Both the church of the Old Testament, and much more that of the New Testament, might have so spoken; and the latter may still so speak.—ἓνεκα σοῦ, for thy sake) It is a good thing thus [i.e. for Christ’s sake] to suffer: the sorrows, in which the world abounds, and which are braved for other reasons, are vain.—θανατούμεθα, we are killed) The first class of the blessed [departed saints] is for the most part filled up with those, who met a violent death, Mat 23:34-35; Heb 11:37; Rev 6:11; Rev 20:4.—ὅλην τὴν ἡμέραν) all the day. So the LXX., in many passages, כל היום, a proverbial expression; the whole day, all the day: Mat 20:6. Ps. quoted above, Rom 8:16; Rom 8:9.—ἐλογίσθημεν, we are accounted) by our enemies, as also by ourselves.

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

Rom_8:36. The marks of parenthesis are to be expunged, because the construction is unbroken, and ἀλλʼ ἐν τούτ. πᾶσιν in Rom_8:37 refers to Rom_8:35 and Rom_8:36. On the accumulation of designations that follows, comp. 2Co_6:4 f.; and on the so frequently repeated ἥ, Xen. Mem. i. 1. 7, Soph. O. C. 251. By way of scriptural proof for the most extreme element mentioned, for ἡ μάχαιρα, Paul quotes a passage, in accordance with which even the slaying sword has here its place already prophetically indicated beforehand. In Ps. 43:24 (quoted exactly from the LXX.), where the historical meaning refers to the daily massacres of Jews in the time of the Psalmist (in an age after the exile, but not so late as the Maccabean), he recognises a type of the analogous fate awaiting the Christian people of God, as their sacred-historic destiny. Κατάλληλος τοῖς προκειμένοις ἡ μαρτυρία· ἐκ προσώπου γὰρ ἀνδρῶν εἴρηται τὸν αὐτὸν ἐσχηκότων σκοπόν, Theodoret. Therein lies the justification of this typical view. But since our passage specially mentions only the being put to death and the slaying, we have no right to make the reference which Paul gives to them extend, with Hofmann, to the treatment in general which the Christians should have to experience, instead of leaving it limited to μάχαιρα.

ὅτι] for. A part of the quotation, without relevant reference to the connection in our passage.

ἕνεκεν σοῦ] There is no reason whatever for departing, with Köllner (comp. Hofmann), from the reference of the original text to God, and referring σοῦ to Christ. For, in the first place, the probative point of the quotation does not lie in ἕνεκεν σοῦ (but in θανατ. and ἐλογ. ὡς πρόβ. σφ.); and in the second place, the very massacres of the Christians took place on account of God, because they continued faithful to Him in Christ, while the denial of Christ would have been a denial of God, who had sent Him. Hence martyrdom was regarded as a δοξάζειν θανάτῳ τὸν Θεόν (Joh_21:19).

ὅλην τὴν ἡμ.] Not quotidie (Castalio, Grotius, and Glöckler); Paul follows the LXX., who thus translate כָּל־הַיּוֹם. It means: the whole day (comp. Rom_10:21; Isa_62:6; Exo_10:13; 1Sa_19:24; 1Ma_5:50) are we murdered, so that at every time of the day murder is committed upon us (now on this one, now on that one of us); it ceases not the livelong day. And this is the consequence of the fact, that we have been counted (aorist) as sheep for the slaughter, reckoned like sheep destined for slaughter.

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_8:36

As it is written, for thy sake we are killed all the day long, etc. A quotation from Psa_44:22, agreeably to the Septuagint translation. The previous verse of course implied that believers should be exposed to many afflictions, to famine, nakedness, and the sword; this, Paul would say, is in accordance with the experience of the pious in all ages. We suffer, as it is recorded of the Old Testament saints, that they suffered.

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

As it is written, For thy sake, &c.-- (Psa 44:22) --quoted as descriptive of what God's faithful people may expect from their enemies at any period when their hatred of righteousness is roused, and there is nothing to restrain it (see Gal 4:29).

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

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

36. As it is written, etc. This testimony adds no small weight to the subject; for he intimates, that the dread of death is so far from being a reason to us for falling away, that it has been almost ever the lot of God’s servants to have death as it were present before their eyes. It is indeed probable, that in that Psalm the miserable oppression of the people under the tyranny of Antiochus is described; for it is expressly said, that the worshippers of God were cruelly treated, for no other reason but through hatred to true religion. There is also added a remarkable protestation, that they had not departed from the covenant of God; which Paul, I think, had especially in view. It is no objection that the saints there complain of a calamity which then unusually pressed on them; for since they show, that they were oppressed with so many evils, having before testified their innocence, an argument is hence fitly drawn, that it is no new thing for the Lord to permit his saints to be undeservedly exposed to the cruelty of the ungodly. But this is not done except for their good; for the Scripture teaches us, that it is alien to the righteousness of God to destroy the just with the wicked, (Genesis 18:23); but that, on the contrary, it is meet for him to requite affliction to those who afflict, and rest to those who are afflicted. (2 Thessalonians 1:6, 9.) And then they affirm that they suffer for the Lord; and Christ pronounces them blessed who suffer for the sake of righteousness. (Matthew 5:10.) By saying that they died daily, they intimated that death was so suspended over them, that their life differed but little from death.

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.

(36) For thy sake we are killed.—The quotation is taken from Psa_44:22, which was apparently written at some period of great national distress, at what precise period the data do not enable us to say, but probably not earlier than Josiah. The sufferings of God’s people at all times are typical of each other. There is the further reason for the application in the text that the Psalm does not lay stress upon the guilt of the people, but regards their sufferings as undergone in the cause of the theocracy. At the same time, the tone of the Psalmist wants the exulting and triumphant confidence of the Apostle.

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

36. As it is written] In Psalms 44 (LXX. 43):22. The Gr. is verbatim from the LXX. The quotation refers specially to the last previous word, “sword.”—By thus quoting the Psalm of the O. T. confessors and martyrs as divinely meant also for N. T. saints, St Paul indicates (as so often) the continuity of the believing Church of all time.

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.

As it is written, for thy sake we are killed,.... This passage is a citation out of Psa 44:22; and the meaning is, that for the sake of God, and his pure worship, Old Testament saints were frequently put to death, or exposed to the persecutions of men, which often issued in death; as New Testament saints have been, for the sake of Christ and his Gospel, even

all the day long; that is, they were liable to death all the day long; or every day, one or other of them was put to death:

we are accounted as sheep for the slaughter; they were reckoned as fit for nothing else, and were continually exposed unto it; were used as sheep are, as if they were made for no other use and service, but to be slaughtered; hence they are called, "the flock of slaughter", Zac 11:7; and as this expresses the brutality of their persecutors, so their harmlessness, meekness, humility, and patience in sufferings, being under them like lambs or sheep. This testimony is produced, to show that suffering death has been the common lot of the saints in all ages: and is designed to animate the people of God under the Gospel dispensation, to suffer with cheerfulness; the allusion may be to the lambs and sheep daily slain for sacrifice; either to the lambs of the sacrifice slain morning and evening; or to others that were slain in any part of the day from morning to night, for other sacrifices, in the court of the tabernacle and temple.

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

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

Ver. 36. We are killed all the day] In Diocletian’s days 17,000 Christians are said to have been slain in one month. In the Parisian massacre 30,000 in as little time, and within the year 300,000.

As sheep to the slaughter] That lamentable story of the Christians of Calabria that suffered persecution, A. D. 1560, comes home to this text. For being all thrust up in one house together, as in a sheepfold, the executioner comes in, and among them takes one, and blindfolds him with a muffler about his eyes, and so leadeth him forth to a larger place, where he commandeth him to kneel down. Which being done, he cutteth his throat, and so leaveth him half dead; and taking his butcher’s knife and muffler all of gore blood, he cometh again to the rest, and so leading them one after another, he despatcheth them, to the number of 88, no otherwise than doth a butcher kill his calves and sheep.

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.

As it is written - Psa 44:22. This passage the apostle quotes not as having originally reference to Christians, but as “aptly descriptive” of their condition. The condition of saints in the time of the psalmist was similar to that of Christians in the time of Paul. The same language would express both.

For thy sake - In thy cause; or on account of attachment to time.

We are killed - We are subject to, or exposed to death. We endure sufferings equivalent to dying; compare 1Co 4:9, “God hath set forth us the apostles last, “as it were appointed to death.”

All the day long - Continually; constantly. There is no intermission to our danger, and to our exposure to death.

We are accounted - We are reckoned; we are regarded, or dealt with. That is, our enemies judge that we ought to die, and deem us the appropriate subjects of slaughter, with as little concern or remorse as the lives of sheep are taken.

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

He cites this testimony to prove that none of the forementioned evils, no, not death itself, can separate believers from the love of Christ: it is taken out of Psa 44:22. The argument seems to be this: The saints of old have endured all manner of sufferings, and yet were not separated from the love of God; therefore such sufferings cannot separate them now.

For thy sake; not for our sins’ sake, but for Christ’s, or for righteousness’ sake, Mat 5:10; 10:18,39; 1Pe 3:14.

We are killed: how could they say this? Killing takes away all complaining, and makes the parties so dealt with incapable of saying how it is with them. This expression notes the danger and desperateness of their condition. It is usual in Scripture to set forth an eminent danger under the notion of death: see 1Co 15:31; 2Co 1:10; 4:11.

All the day long; i.e. continually, without ceasing: see Psa 38:6,12; 71:24; 73:14; Pro 23:17; Rom 10:21.

We are accounted as sheep for the slaughter; i.e. we are designed for destruction. Our enemies make account they can destroy us, as men do sheep, that they have by them in the slaughter-house. They reckon they have us at command, and can cut us off when they list. Or rather thus, they make no reckoning of our destruction; they make no more of killing us, than butchers do of killing sheep: our death is very cheap in their account, Psa 44:11,12. Here let me insert a tragical story of the Christians of Calabria, that suffered persecution, A.D. 1560. They were all shut up in one house together, as in a sheepfold: an executioner comes in, and among them takes one, and blindfolds him with a muffler about his eyes, and so leadeth him forth to a larger place, where he commandeth him to kneel down; which being done, he cutteth his throat, and so leaveth him half dead; and taking his butcher’s knife and muffler, all of gore blood, he cometh again to the rest, and so leading them one after another, he despatcheth them, to the number of eighty-eight, no otherwise than a butcher doth his sheep. Fox’s Acts and Monuments.

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

36. Written—The quotation, from the Septuagint version of Psa_44:22, confirms the fact that these foes may attain a temporal triumph. By so quoting the apostle ranks the suffering Christians of his day with the glorious army of martyrs of the Old Testament Church.

Killed all the day—The continued slaughter extends from sunrise to sunset.

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

All the day - That is, every day, continually. We are accounted - By our enemies; by ourselves. Psalm xliv, 22.

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

As if the apostle had said, "The saints of old have endured all manner of suffering, and yet were not separated from the love of God; therefore, the like, or worse suffering shall not be able to separate us now."

Here note, What may be the lot and portion of believers in this life, and that is, killing for the sake of Christ; For thy sake we are killed all the day long. The words all the day long, denote the continuance of the persecution, the unweariedness of the enemy, and the patience of the saints.

Learn hence, That such as resolve upon the profession of Christianity must prepare for killing, if God requires, and be ready to lay down their lives fo their religion, when God calls: For thy sake we are killed; that is, ready to be sacrificed; a readiness of disposition, and a preparation of mind, is found with us, to part with all that is dear unto us, even life itself, for the sake of Christ.

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

36. “As has been written that for thy sake we are killed all the day long, we are counted as sheep for the slaughter.” This is a simple allusion to their daily exposition to martyrdom. “I die daily” (1Co 15:31); simply affirmatory of the constant peril which everywhere confronted them, with the daily liability of sealing their faith with their blood, which Paul actually did at Rome, whither he was writing this letter.

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

Even as it is written, For thy sake we are killed all the day long; We were accounted as sheep for the slaughter . [ Psa_44:22 . This Psalm is supposed to have been written during the Babylonish captivity, and that it is a correct description of the state of the Jew in that day, we may readily conceive from details given in Daniel and Esther. But the Psalm was also prophetic. As the Jew suffered because of the peculiar religion which God had bestowed upon him, so also did the Christian; and in both cases the enemies of the revealed religions looked upon the worshipers as people who were to be killed as a matter of course, without compunction or pity, just as sheep are slain for sacrifice or for the market.]

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.

36. As it is written. In Psalm 44:22. Will such persecution lead us to abandon Christ?

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.

36. ἕνεκεν σοῦ κ.τ.λ. Psa 44:22.

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.

36.] The quotation here expresses,—‘all which things befall us, as they befell God’s saints of old,—and it is no new trials to which we are subjected:—What, if we verify the ancient description?’

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

36. ὅτι ἕνεκά σου. The quotation is exact from LXX of Psa_64 [63]. 23: ὅτι belongs to it.

ἔνεκεν is decisively attested here: in the Psalm B has ἔνεκα, א A T2 ἔνεκεν where there is a presumption against the reading of B.

θανατούμεθα ὅλην τὴν ἡμέραν: cf. 1Co 15:31 καθʼ ἡμέρας ἀποθνήσκω: ‘tota die, hoc est, omni vitae meae tempore’ Orig.

πρόβατα σφαγῆς: sheep destined for slaughter; cf. Zec 11:4 τὰ πρόβατα τῆς σφαγῆς (cf. Jer 12:3 πρόβατα εἰς σφαγήν Cod. Marchal. marg.).

The Latin texts of this verse are marked and characteristic. Tertullian, Scorp. 13 Tua causa mortificamur tota die, deputati sumus ut pecora iugulationis. Cyprian, Test. iii.18 (the true text; cf. Epist. xxxi. 4) Causa tui occidimur tota die, deputati sumus ut oves victimae. Hilary of Poitiers, Tract. in Ps. cxviii. (ed. Zingerle, p. 429) Propter te mortificamur tota die, deputati sumus sicut oves occisionis. Irenaeus, Adv. Haer. II. xxii.2 (Latine; cf. IV. xvi.2) Propter te morte afficimur tota die, aestimati sumus ut oves occisionis. (Similarly Cod. Clarom. Speculum Augustini, codd. ML) Vulgate (Cod. Amiat.) Propter te mortificamur tota die, aestimati sumus ut oves occisionis. Here two types of text stand out clearly: that of Cyprian at one end of the scale, and that of the Vulgate (with which we may group Iren.-lat. Cod. Clarom. and the Speculum) at the other. Hilary stands between, having deputati in common with Cyprian, but on the whole leaning rather to the later group. The most difficult problem is presented by Tertullian, who approaches Cyprian in Tua causa and deputati, and the Vulgate group in mortificamur: in pecora iugulationis he stands alone. This passage might seem to favour the view that in Tertullian we had the primitive text from which all the rest were derived. That hypothesis however would be difficult to maintain systematically; and in any case there must be a large element in Tertullian’s text which is simply individual. The text before us may be said to give a glimpse of the average position of a problem which is still some way from solution.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 36. The apostle here quotes the sorrowful lament put by a psalmist in the mouth of the faithful under the old covenant, during a time of cruel oppression, Psa 44:22. The quotation follows the LXX. All the day: every hour of the day (Meyer). Any hour is serviceable for dragging them to slaughter. For the love of thee: Jehovah in the O. T. corresponds to Christ in the New. We are accounted: it is long since sentence has been pronounced by hatred, and has hung over their head, though it is not yet executed.

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.