Romans 8:33-34
33, 34. Who shall lay anything to the charge of—or, "bring any charge against."
God's elect?—the first place in this Epistle where believers are styled "the elect." In what sense this is meant will appear in next chapter.34. yea rather, that is risen again—to make good the purposes of His death. Here, as in some other cases, the apostle delightfully corrects himself (see Ga 4:9; and see on Ro 1:12); not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of Himself"—which though precious to us was to Him of unmingled bitterness—it was incomparably more delightful to think that He was again alive, and living to see to the efficacy of His death in our behalf.
who is even—"also" at the right hand of God—The right hand of the king was anciently the seat of honor (compare 1Sa 20:25; 1Ki 2:19; Ps 45:9), and denoted participation in the royal power and glory (Mt 20:21). The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God—predicted in Ps 110:1, and historically referred to in Mr 16:19; Ac 2:33; 7:56; Eph 1:20; Col 3:1; 1Pe 3:22; Re 3:21 —signifies the glory of the exalted Son of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power" (Mt 26:64), and "sitting on the right hand of the Majesty on high" (Heb 1:3) [PHILIPPI]. who also maketh intercession for us—using all His boundless interest with God in our behalf. This is the top of the climax. "His Session at God's right hand denotes His power to save us; His Intercession, His will to do it" [BENGEL]. But how are we to conceive of this intercession? Not certainly as of one pleading "on bended knees and with outstretched arms," to use the expressive language of CALVIN. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually operative [THOLUCK], or merely to show the fervor and vehemence of His love for us [CHRYSOSTOM]. It cannot be taken to mean less than this: that the glorified Redeemer, conscious of His claims, expressly signifies His will that the efficacy of His death should be made good to the uttermost, and signifies it in some such royal style as we find Him employing in that wonderful Intercessory Prayer which He spoke as from within the veil (see on Joh 17:11, 12): "Father, I WILL that they also whom Thou hast given Me be with Me where I am" (see on Joh 17:24). But in what form this will is expressed is as undiscoverable as it is unimportant.Romans 8:37
37. Nay, in all these things we are more than conquerors, through him that loved us—not, "We are so far from being conquered by them, that they do us much good" [HODGE]; for though this be true, the word means simply, "We are pre-eminently conquerors." See on Ro 5:20. And so far are they from "separating us from Christ's love," that it is just "through Him that loved us" that we are victorious over them.
Romans 16:20
20. And the God of peace shall bruise Satan under your feet shortly—The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy—symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See Jos 10:24; 2Sa 22:41; Eze 21:29; Ps 91:13). Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions" (Ro 16:17) by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1Jo 3:8); and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head (Ge 3:15).
The grace of our Lord Jesus Christ be with you. Amen—The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in Php 4:20, &c., and being in fact common in epistolary writings, is simply a mark of genuineness.